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HISTORY 



OF THE 



ANABAPTISTS 



IN 



SWITZEELAISTD. 



A 



HISTOEY 



OF THE 



ilMPTlSIS II SI 




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BYr^^ 



HENRY S.'^URRAGE. 



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NOV d 1882 \ 

iS^>' OF WASHl^^^ 



PHILADELPHIA: 
American Baptist Publication Society, 



1420 CHESTNUT STREET. 









Entered, according to Act of Congress, in the year 1882, by the 

AMERICAN BAPTIST PUBLICATION SOCIETY, 
In the Office of the Librarian of Congress, at Washington. 



The affairs of Switzerland occupy a very small space in the 
great chart of European history. But in some respects they 
are more interesting than the revolutions of mighty kingdoms. 
Nowhere besides do we find so many titles to our sympathy, or 
the union of so much virtue with so complete success. 

— Hallam, Middle Ages, ii. 1G8. 

Unstreitig verdienen die Kampfe, welche die Ziiricher Wie- 
dertaufer zur Reformationszeit veranlasst haben, audi heute 
noch gewiirdigt zu werden. 

— Egli, Die Ziiricher Wiedei'tdufer, s. 91. 

Sie sehen sich, ein kleines Hauflein, der ganzen feindlichen 
Welt gegeniiber, aber in der Zuversicht, die Wahrheit zu be- 
sitzen, verachten sie die furchtsamen Ausleger des Wortes Grottes, 
die nicht gedenken dass Grott heute wie gestern sei, und verkla- 
ren ihre Aussicht auf Angst und Noth durch den Hinblick auf 
Christus und die Apostel, die auf demselben Weg der Leiden 
ihnen zur Herrlichkeit vorangegangen. 

— Cornelius, Geschichte des Milnsterischen Aufruhrs, s. ii. 24. 



PEEFACE. 



Too little attention has been given to the Anabaptists of the 
sixteenth century. No one among us would be satisfied with 
a history of the Reformation in Germany, prepared by Dr. Eck, 
or any other of Luther's opponents ; but works concerning the 
Anabaptists, written by their bitterest enemies, are received by 
writers of almost every name as trustworthy history. Books of 
this character are cited as authorities in Anabaptist history. In 
his As to Roger Williams, Dr. Dexter cites a number of works 
from which, as he tells us, the early settlers of New England de- 
rived their prejudice against the Anabaptists ; and he adds for 
the benefit of his readers, that if one would " complete his know- 
ledge of the subject," he would do well to consult the following 
works : " Catrou's Histoire des Anabaptistes tant en Allemagne, 
Hollande, qu' Angleterre^ etc., Paris, 1615 ; J. Gastius's De 
Anabaptismi exordio, erroribus, historiis abominandis, confuta- 
tionibus adjectis, etc., Basileae. 1544 ; Melanchthon's Advet^sus 
Anabaptistas judicium, etc., J. H. Ottius's Annales Anabap- 
tistici, hoc est, Historia universalis de Anabaptistarum origine, 
progressu, factionibus, et schismatis, etc., Basile^e, 1672; and 
Kerssenbrock's Geschichte der Wiedertduffer zu Munster, etc., 
1771." ^ Cornelius, Professor of History at Munich, in a thought- 
ful review of the last of these works, says that Kerssenbrock 
knows only what is evil of the Anabaptists, and only what is 

1 As to Roger Williams, 113, note 439. 

1* ix 



X PREFACE. 

good of their opponents;^ while of tlie other works that Dr. 
Dexter mentions, it should be said that they were all written by 
the opponents of the Anabaptists, and could be of little use to 
one who desires to "complete" his knowledge of Anabaptist 
history. 

An illustration of the way in which men are misled by these 
"authorities" we have in the supplementary chapter, which is 
found in the late Dr. J. P. Thompson's " Church and State." 
He says ; " The Anabaptists of Germany in the sixteenth cen- 
tury had most of the characteristic features of Mormonism. 
They claimed to be inspired ; they refused to acknowledge the 
civil government ; they established a theocracy, calling Miinster 
' Mount Zion ;' they collected tithes and practiced polygamy." Dr. 
Howard Osgood at once called Dr. Thompson's attention to the 
errors into which he had fallen in this statement, saying : " I 
not only question but deny, and ask for some plain and unim- 
peachable proof, that the Anabaptists of the Reformation ever 
claimed to be inspired beyond that illumination of the Spirit now 
believed by all evangelical bodies; that they ever refused to 
acknowledge the civil government 5 that they ever established a 
theocracy, calling Miiftster ^* Mount Zion ;' that they ever col- 
lected tithes ; that they ever practiced polygamy or community 
of wives." It is sufficient to say that Dr. Thompson never fur- 
nished the plain and unimpeachable proof for which Dr. Osgood 
called. 

It should also be remembered that of those who at the time of 
the Reformation were called — ^and by many are still called — 
Anabaptists, some neither advocated nor practiced Anabaptism ; 
while the doctrinal views which were represented among them 

1 Die Geschichtsguellen d. Bisthums Miinster, ii. 58. 



PREFACE. XI 

belonged to widely different schools of religious thought. In 
other words, the term Anabaptist was contemptuously bestowed 
on all those who were opposed to the union of Church and State, 
and who conscientiously remained outside of the state-churches. 
To the history of the Anabaptists of Switzerland as little atten- 
tion has been given as to that of the Anabaptists generally; and, 
perhaps, even less. The Swiss Anabaptists had a part, however' 
in the great movement, which, as Dorner says,i extended 
"through all Germany; from Swabia and Switzerland, along 
the Rhine to Holland and Friesland ; from Bavaria, Middle Ger- 
many, Westphalia, and Saxony, as far as Holstein ;" and though 
they were apparently defeated, the story of their heroic sufferings 
should be faithfully recorded. 

In the preparation of the following pages I have used, aside 
from official documents, such treatises, doctrinal statements, con- 
fessions, hymns, and correspondence of the Anabaptists them- 
selves as could be secured, the source of which will be indicated 
in the notes. I have also found exceedingly helpful, Zwingli's 
Werke, Schuler u. Schulthess Ed. Zurich, 1828 ; J. C. Fusslin's 
Beytrdge zur Erlauterung der Kirchen-Reformations GcscJiich- 
ten des Schweitzer landes, Zurich, 1741; 5 Bande, a treasure- 
house of information in the form of original documents, letters, 
etc. ; also his Neue u. unpartheyische Kirchen u. Ketzerhistorie 
der mittlern Zeit, Frankfurt u. Leipzig, 1770; Kessler's (Jo- 
hannes) Sabhata — diary of the Zwinglian pastor at St. Gall from 
1523-1539— St. Gallen, 1870; H. Bullinger's Reformationsge- 
schichte, Ed. Hottinger u. Yogeli, Frauenfeld, 1838 ; also his Der 
Widertoufferen ur sprung J ar gang ^ Secten, wasen, furnemen, und 
gemeine jrer leer Artickel, etc., Zurich, 1561 ; G. Arnold's un- 

1 Dorner Qeschichte der protestantischen Theologie, 132. 



XU PEEFACE. 

partheyische Kirchen u Ketzer-Historien^ Schaffhausen, 1740 ; 
Oecolompadius', Ein gesprech etlicher predicanten zu Basel, 
gehalten mitt etlichen hekenern des widertouffs, Basel, 1525 ; 
Handlung oder Acta gehaltner Disputatio und Gepsrdch zu 
Zoffingen inn Bernner Biet mit den Widertouffern, Zurich, 1532 ; 
J. J. Hottinger's GescMchte d. Eidgenossen wdJii^end der Zeiten 
d. Kirchentrennung, Zuricli, 1829, but first published 1708- 
1729; Gr. Walser's NeueAppenzeller Chronick,St. Grallen, 1740; 
J. A. Starck's GescMchte d. Taufe und Tavfgesinnten, Leipzig, 
1789. 

Of more recent works I have been aided by the following : 
H. Schreiber's Taschenbuch fur GescMchte u. Alterthmn in Sud- 
deutschland, Freiburg, 1839-1840, containing a valuable, but 
unfinished, sketch of Hubmeier ; J. J. Herzog's Das Leben Jo- 
hannes Oekolampads und die Reformation der Kirche zu Basel, 
Basel, 1843 ; J. C. Zellweger's GescMchte d. Appenzellischen 
Volkes, St. Grallen, 1850 ; C. F. Jager's Andreas Bodenstein von 
Carlstadt, Stuttgart, 1856 ; K. Hagen's Deutschlands liter arische 
u. religiose Verhdltnisse im Reformationszeitalter, Frankfurt, 
1868. Of less value are J. Hast's GescMchte d. Wiedertdufer, 
Miinster, 1836 ; H. W. Erbkam's GescMchte d. protestantischen 
Sehten im Zeitalter der Reformation, Hamburg u. Gotha, 1848 ; 
and Karl Hase's Neue Propheten (the third part of which is en- 
titled Das Reich der Wiedertaiifer), Leipzig, 1861. 

The most valuable of recent works concerning the Swiss Ana- 
baptists are C. A. Cornelius' GescMchte des Munsterischen Auf- 
ruhrs, Leipzig, of which the first volume appeared in 1855, and 
the second, entitled Die Wiedertaufe, in 1860 ; and Emil Bgli's 
Die Z'dricher Wiedertdufer zur Reformationszeit, Zurich, 1878, 
and especially his Actensammlung zur GescMchte der Z'drcher 
Reformation in den Jahren, 1519-1533, Zurich, 1879. The de- 



PREFACE. Xlll 

sign of Cornelius' masterly work is to show from a Roman 
Catholic point of view that all reformation of the church must 
necessarily lead to revolution, and " Revolution," it is understood 
is to be the title of the third and concluding volume which is 
promised, but has not yet appeared. It is to be said in favor of 
Cornelius, however, that he aims to be impartial. He has not 
only gone back to the sources, but he has endeavored to use 
them with a just discrimination in reference to their value. His 
success is worthy of all praise, and in that part of his work 
which he has already published, he has led the way in subjecting 
the materials of the history of the Anabaptists to a broader and 
more scholarly treatment than they have hitherto received from 
Roman Catholic or even Protestant writers. 

Egli, too, who is pastor at Aussersihl, near Zurich, and Privat- 
Docent in the University of Zurich, has gone back to the sources, 
and the result is the two works mentioned above. Had his Ac- 
tensammlung fallen into my hands at an earlier period than it did, 
I should have been greatly aided in my work. My manuscript 
was nearly ready for the press before I was aware of its publica- 
tion. His Ziiricher Wiedertdufer I found most helpful, and I am 
otherwise indebted to him for kindly assistance in the prepara- 
tion of my work. As pastor in the State Church, his point of 
view, of course, is not one of sympathy with the Anabaptists, and 
in some plaoes, as it seems to me, he fails to do them justice ; 
but he is so far in advance of Swiss writers generally, that other 
than words of the highest commendation are almost out of 
place. His Actensammlung is a work for which he deserves the 
thanks of all students of the history of the Protestant Reformation. 

Mention, also, should be made of Heberle's Die Anfange des 
Anabapiismus in der Schiveiz, in the Jahrb'dcher fiir Deutsche 
Theologie, 1858, 2te Heft. ; Keim's Ludwig Hetzer in the Jahr- 



XIV PEEFACE. 

hucher far Deutsche I'heologie, 1856, 2te Heft. ; Heberle's Jo- 
hann Denk u. die Aushreitung seiner Lehre, in the Studien u. 
Kritiken, 1855, 4te Heft., and Heberle's Johann Denk u. sein 
B'dchlein vom Gesetz, in the Studien u. Kritiken, 1851, Iste Heft. 

Concerning Thomas Miinzer's relation to the Swiss Anabap- 
tists, little is to be learned from G. T. Strobel's Leben, Schriften, 
u. Lehren Ihomd Milntzer, Niirnberg, 1795, and Seidemann's 
Tliomas Milnzer, Dresden, 1842 ; but of especial value is Gre- 
bel's letter to Miinzer, which Cornelius gives in full in the ap- 
pendix to the second volume of his Geschichte des Munsterischen 
Aufruhrs. 

Most of the works to which I have referred are in my own 
library. Fiisslin's Beytrdge I obtained from the library of Cro- 
zer Theological Seminary, a favor for which I return thanks to 
the courteous librarian, Dr. Bliss. To Dr. Howard Osgood, 
of Rochester Theological Seminary, I am indebted for the use of 
Schreiber's Taschenhuch far Geschichte u. Alterthum in S'dd- 
deutschland for 1840, a valuable book, but as rare as it is valua- 
ble ; and especially for manuscripts of Hubmeier's works 5 also 
manuscripts of important documents in reference to Hubmeier 
and Hetzer. Indeed, Dr. Osgood's assistance has been invalua- 
ble in many ways, and without it, I should early have abandoned 
my task. 

That I have only imperfectly performed this task I am well 
aware. It is my hope, however, that in calling attention to the 
history of the Swiss Anabaptists, I may be the means of enlist- 
ing the interest of others in this hitherto unfamiliar department 
of church history, and so at length of securing a more complete 
vindication of the character and aims of these Protestants of the 
Protestant Reformation in Switzerland. 

Portland, Me., May 6, 1881. 



CONTENTS. 



CHAPTER I. 

PAGE. 

Switzerland at the Opening of- the Sixteenth 

Century 17 



CHAPTER II. 

ZWINGLI AND THE BEGINNING OF THE REFORMATION 

IN Switzerland 40 



CHAPTER III. 
Radical Tendencies in some of Zwingli's Associates 61 

CHAPTER IV. 
Further Development of these Tendencies ... 73 

CHAPTER V. 
Anabaptism Instituted 93 

CHAPTER VL 
Rapid Spread of Anabaptism 109 

XV 



XVI CONTENTS. 

CHAPTER VII. PAGE. 

Efforts to Stay the Progress of Anabaptism. . . 121 

CHAPTER VIII. 
Fate of some of the Leaders 147 



CHAPTER IX. 

Statement of the Gruningen Anabaptists and Death 

OF Denk 177 



CHAPTER X. 
Severer Measures Adopted and Death of Hetzer 188 

CHAPTER XL 
The Work of Extermination Completed 203 

CHAPTER XIL 
Conclusion 218 



THE ANABAPTISTS 



IN 



SWITZEELAND 



CHAPTER I. 

SWITZERLAND IN THE SIXTEENTH CENTURY. 

AT the Opening of the sixteenth century the Swiss 
Confederation comprised thirteen cantons. Of 
these, Schwytz, Uri, and Unterwalden formed a 
league as early as 1291. This league was renewed 
in 1305, the time to which the Tell-legend is as- 
signed, and was confirmed as a perpetual Confedera- 
tion in 1318, after the decisive battle of Morgarten, 
the Thermopylae of Switzerland, in which the Aus- 
trians, under Duke Leopold, were signally defeated, 
and the Duke narrowly escaped the vengeance of 
the hardy mountaineers whom he had contempt- 
uously assailed in their rocky fastnesses. In 1332, 
Lucerne joined the Confederation, which was now 
known as the Four Forest Cantons ( Vierwaldstdtte), 
a name which is still preserved in that of the beauti- 

17 



18 THE ANABAPTISTS IN SWITZEELAND. 

ful lake whicli is bounded by them, and is known as 
the Lake of the Four Forest Cantons ( Vierwald- 
stdtter-See.) 

Zurich was added to the Confederation in 1351, 
Glarus and Zug in 1352, and Berne in 1353. For 
more than one hundred years after the admission of 
Berne no other cantons were received into the Con- 
federation ; and until the close of the last century 
these original eight cantons enjoyed many privileges 
not shared by the later members of the Confedera- 
tion. 

In 1481, Freiburg and Soleure were added. In 
1498, the Emperor Maximilian endeavored to bring 
the Confederation under the power of the Empire 
for the purpose of securing the aid of the Swiss in 
his projected advance into Italy. But the Swiss did 
not favor his design, and in the war that followed, 
in which the Tyrolese subjects of Maximilian and 
the Swabian League bore the brunt, the Swiss were 
victorious ; and in the following year, for faithful 
service during the war, Basel and Schaffhausen were 
added to the Confederation. They were followed by 
Appenzell in 1513. Thus at the opening of the 
sixteenth century Switzerland was a free country, a 
Confederation of thirteen Cantons owing allegiance 

^ The number was not increased until 1798. The whole 
number of Cantons at the present time is twenty-two, as follows, 



SWITZERLAND IN THE SIXTEENTH CENTURY. 19 

neither to the German Empire nor to individual 
lords. Upon the banner which the Confederates 
bore was inscribed the motto : " Each for all, and 
all for each." 

But in their religious affairs the free spirit of the 
people had not been so strikingly illustrated. It 
was in the early part of the seventh century that 
the first efforts were made to convert to Christianity 
the pagan inhabitants of these mountainous wilds. 
Columban, an Irish monk from the monastery of 
Bangor, after a score of years of Christian labor in 
the Frankish Empire, established himself in 610 in 
the present territory of Zurich, near Tuggen, on 
the Limmat, in the hope of bringing the Allemani 
or Suevi of that region under the power of the 
gospel of Christ. But his efforts were in vain. 
The people compelled Columban to withdraw, and 
with his companions he took refuge in a castle 
named Arbon, on the southern shore of Lake 
Constance. A second attempt was made near the 
ruins of an ancient castle, known as Pregentia 
(Bregenz), at the eastern end of the lake. Here a 
church was erected and missionary labor was com- 

Zarich, Berne, Lucerne, Uri, Schwytz, Unterwalden, Glarus, 
Zug, Freiburg, Soleure, Basel, Schaffhausen, Appenzell, St. 
Gall, Grisons, Aargau, Thurgau, Tessin, Vaud, Valais, Neuchatel, 
Geneva. 



20 • THE ANABAPTISTS IN SWITZERLAND. 

menced. But the hostile pagans at length drove 
Columban from this place also ; and in 613 he made 
his way into Italy, where he founded the monastery 
of Bobbio, near Pavia. 

One of his disciples, however, an Irish monk by 
the name of Gallus, was left behind on account of 
sickness. After his recovery, instead of following 
Columban into Italy, he resolved to make an added 
effort for the conversion of the Pagans, whose con- 
dition had so deeply stirred his heart. Leaving the 
castle at Arbon he advanced a day's journey into 
the wilderness, and came to a spot where he said, 
"Here will I abide." Upon that spot he erected a 
monastery, which subsequently received his name, 
and from which went forth the missionaries who led 
the ignorant people to renounce their idol worship, 
and accept the Christian faith. Gallus closed his 
long and useful life in 640, but the work which he 
had commenced was carried forward by his disciples, 
who, inspired by his example, established other 
centres of religious influence, until at length the 
whole country was brought under the dominion of 
the Roman Church.-^ 

This hold upon these hardy mountaineers the 
Roman Church retained at the opening of the 
sixteenth century. At that time, however, there 

^ Neander's Hist Chrn. Religion and Church, vol. iii. pp. 29-37. 



SWITZERLAND IN THE SIXTEENTH CENTURY. 21 

were influences in operation that soon loosened that 
hold in some of the Cantons of Switzerland, and 
prepared the way for the Protestant Keformation. 

Among these, first of all, was the revival of 
classical learning. Everywhere the students in the 
universities caught the spirit of the new era, and 
so intense was the interest manifested in the study 
of the humanities, that the scholastic philosophy 
and theology were more and more neglected. The 
University at Basel, which was founded by Pius IL 
in 1459, was at first strongly under the influence 
of the hierarchical spirit; but in this revival of 
classical learning the authorities of the University 
found it impossible to continue strictly in the old 
paths. Instruction in the Greek language and 
literature was given by Andronicus Contoblikas, a 
learned Greek, possibly one of the many Greek 
scholars who, in 1453, when Constantinople fell into 
the hands of the Turks, were obliged to make their 
way to other lands. In 1474, Peuchlin, afterwards 
the instructor of Melanchthon, came to Basel. He 
was then twenty years of age, and with enthusiasm, 
under the guidance of Contoblikas, he entered upon 
the study of the Greek and Latin classics. Two 
years later, at the suggestion of Contoblikas, 
Reuchlin began to give instruction in Greek and 
Latin Grammar, and also to expound some of the 



22 THE ANABAPTISTS IN SWITZEELAND. 

Grreek and Latin authors. Crowds of students 
gathered around him, and the interest in classical 
studies was greatly increased. It was not long 
before the representatives of scholasticism in the 
University assailed EeuchliU; charging him, in giv- 
ing instruction in the classical languages and 
literature, with undermining Christianity. Indeed, 
so strong was the hostility which was manifested 
toward Eeuchlin, that he was compelled to leave 
Basel in 1479, and for awhile the spirit of the new 
era was excluded from the University. 

In 1502, however, Thomas Wittenbach was added 
to the faculty of the University as professor of 
theology. He had studied at Tubingen, and un- 
derstood the value of the revival of classical 
learning in connection with his department. He 
was accustomed to say to his students that the time 
was not far distant when the scholastic theology 
would be set aside, and the old teachings of the 
church, as laid down in the writings of the church 
Fathers and in the Scriptures, would reappear. In 
his teaching he boldly assailed many abuses in the 
administration of the sacraments, and attacked 
indulgences. Indeed, on one occasion in a public 
discussion, he defended the proposition that papal 
indulgences have no value, and that the death of 
Christ is the only adequate ransom for the sins of 



SWITZERLAND IN THE SIXTEENTH CENTUEY. 23 

men. Zwingli, who in 1502 came to Basel as a 
teacher of the classics in St. Thomas parish school, 
became interested in the new professor, and learned 
from him lessons which, at a later period, bore such 
abundant fruit in his reformatory work. 

But of unspeakable importance to the new move- 
ment in Switzerland was the presence at Basel of 
Erasmus, who came thither in 1514, at the height 
of his splendid fame, in order to carry through the 
press the first edition of the Greek ISTew Testament. 
The friends of classical learning at once gathered 
around him. His frequent references to the Scrip- 
tures, as the foundation to which theology must 
return, attracted to him the most distinguished of 
the theologians in Basel, among them Dr. Ludwig 
Ber, who confessed with sorrow that he had wasted 
so much of his strength in scholastic instead of 
biblical studies, and commenced at once to make 
himself familiar with the Hebrew and Greek lan- 
guages. Capito, who in 1515 was appointed pro- 
fessor of theology in the University, and soon after 
was made rector, also came under the influence of 
Erasmus, and in his exegetical lectures directed his 
students to the Scriptures as the source of divine 
knowledge.^ 

The press greatly aided in the new movement. 

^ Herzog, Bas Leben Johannes Oekolampads, Bd. i. 80. 



24 THE ANABAPTISTS IN SWITZERLAND. 

Among the first books published in Basel were the 
Latin Vulgate, and the writings of the scholastic 
theologians, Peter Lombard, Thomas Aquinas, and 
others. The philosophical works of Aristotle, 
Petrarch, and Reuchlin followed. A Hebrew gram- 
mar, by Pellican, was printed in 1503. Later, in 
1516, from the press of the celebrated publisher 
Froben, appeared the edition of the Greek Testa- 
ment which Erasmus had prepared, and which 
could not fail among the learned to direct the minds 
of those who were in search of the truth to the 
inspired word of God. 

But while these influences were such as to loosen 
the hold which the Papal Church had upon a people 
over which it had long exercised an almost imperial 
sway, other influences were even more potent in 
effecting this result. In the fifteenth century Swiss 
soldiers, who had learned the arts of war and 
proved their valor in the long struggle for inde- 
pendence in which they had been engaged, were 
hired to fight the battles of the Pope upon the 
plains of Italy. In these campaigns they were 
brought face to face with the corruptions which at 
that time characterized the Papacy, alike in head 
and members ; and on their return to their native 
mountain valleys, they brought with them, not only 
such proverbs as, '' The nearer Kome, the worse the 



SWITZERLAND IN THE SIXTEENTH CENTURY. 2') 

Christian," and " He who goes to Rome should leave 
his religion behind him," but also such reports of 
the notorious profligacy of those who occupied the 
highest positions in the Roman See as could not but 
lessen the reverence of the people for those whose 
spiritual rule they had so long acknowledged.^ 

Nor was the character of the Swiss clergy such 
as to make these reports in any way seem im- 
probable. Some of the parish priests were Italians, 

^ Hottinger, Oeschichte der Eidgenossen, Iste Abth. s. 240. In 
a note addressed to his Nuncio at the Diet of Nuremberg in 
1522, Pope Adrian VI. said : " We know that in this holy See 
much corruption has continued to abound during many years, 
great abuse in all ecclesiastical affairs, as likewise in all that has 
emanated from our chair, and, in one word, a defamation in 
everything. Hence it is no wonder if the disease has transferred 
itself from the head to the other members — from the Pope to the 
priests ; therefore we promise, as far as in us lies, to devote all 
our attention and care towards reforming, first of all our chair, 
whence perhaps all this evil has originated, in order that as the 
destruction has issued thence to descend to the inferior grades, 
the care and renewed enjoyment of health may likewise find 
their source there.'' 

Cardinal Bellarmin bears this testimony : " Annis aliquot 
antequam Lutherana et Calvinistica hgeresis orietur, nulla ferme 
erat, ut ii testantur, qui etiam tunc vivebant, nulla (inquam) 
prope erat in judiciis ecclesiasticis severitas, nulla in moribus 
disciplina, nulla in sacris litteris eruditio, nulla in rebus divinis 
reverentia, nulla propemodum jam erat religio." Op. T. vi. 
296. Ed. Col. 1617. 

2 



26 THE ANABAPTISTS IN SWITZEKLAND. 

favorites of Eoman ecclesiastics, soldiers of the 
Papal guard even, who had been assigned to posi- 
tions in the churches of Switzerland for the sake of 
the revenue which these positions afforded. The 
immorality of these foreigners was as conspicuous 
as their cupidity. Among the native parish priests, 
also, a low state of morals seems to have been the 
rule. Zwingli, in 1522, with some of his friends, 
addressed a letter to the Bishop of Constance, and 
another to the chief officials in the Confederation, 
asking permission for priests to marry. In the 
latter he said : ^' Your lordships have seen already 
how shameful have been our relations with women — 
for we will speak only of ourselves — how these have 
been the scandal and disgrace of many."^ Of the 

^ Alzog, Universal Church History, vol. iii. p. 93, says of 
Zwingli : " In 1522, he demanded from Hugo Landenberg, Bishop 
of Constance, in his own name a general permission for priests to 
take wives : ' Your lordship,' he candidly said, ' very well knows 
how disgraceful have been my relations heretofore with females 
(for I would speak only of myself), how these have been the 
scandal and ruin of many.' " But Zwingli did not write in his 
own name merely (see Werke, Schuler u. Schulthess, i. 30). I 
have not seen a copy of this letter to the Bishop of Constance, 
and do not know that it has been preserved, but the letter being 
a joint letter he must have used the first person plural, as in the 
letter to the prominent ofl&cials of the Confederation, from which 
I have quoted above. It is but just, however, to add, that the 
statement would have been true if Zwingli had written the 



SWITZERLAND IN THE SIXTEENTH CENTURY. 27 

ten ^ who joined Zwingli in this appeal three had 
already been married without the sanction of the 
church, and were living, as was the case with many- 
other parish priests, with their wives in open viola- 
tion of the rule of the Eoman Church. It was the 
custom of the Bishop of Constance to absolve these 
priests on the payment of a fine of four guldens for 
every child born to them. In 1522, he increased 
this fine from four to five guldens, and his revenue 
from this source alone is said to have been 7,500 
guldens.""* 

Indeed, the bishops, for the most part, were more 
intent on securing the perishable possessions of 
earth than the everlasting treasures of heaven. 
They mingled in political afikirs, and the duties 
which they owed to foreign princes and to the 
Confederation not unfrequently clashed. Indeed, so 

letter in his own name. Indeed, from Zwingli's earlier history 
(see Opera, vii. 54 sq. and Morikofer, Ulrich Zwingli i. 50-52) 
we have an illustration of the low state of morals among the 
Swiss clergy. 

1 These were Balthasar Trachsel, pastor at Art ; George 
Stiihelin, pastor at Meiningen, hitherto Zwingli's assistant ; 
Werner Steiner, of Zug ; Leo Jud, pastor at Einsiedeln ; Erasmus 
Schmid, canon at Zurich ; Simon Stumpf, pastor at Hongg ; Jost 
Kilchmeyer, canon at Lucerne ; Ulrich Pfister, pastor at Uster ; 
Caspar Grossman, hospital preacher at Zurich ; John Schmid, 
chaplain at Zurich. 

' Hottinger, Geschichte der Eidgenossen Iste Abth. s. 248, 



28 THE ANABAPTISTS IN SWITZEKLAND. 

accustomed were the people to see these dignitaries 
of the church censured at the Diet, slain in the 
field, and banished from the land as disturbers of 
the peace, that public opinion in reference to the 
sanctity and inviolability of their office was greatly 
diminished.^ 

For letters they cared but little, and this indif- 
ference was even greater on the part of the lower 
clergy. The canons of the collegiate church at 
Zurich, in forwarding a report to the Bishop of Con- 
stance, said, as a reason why they themselves did 
not prepare the document, that some of them were 
unable to write.^ Ballinger says that at a meeting 
of all the deans in Switzerland it was ascertained 
that not more than three could be found, who were 
familiar with the Bible. The others freely confessed 
that they had read only the New Testament :^ with 
the rest of the clergy the case was still worse. The 
ignorance of many of the parish priests extended to 
the most elementary branches of education. They 
gave little attention to study, but devoted themselves 
chiefly to social pleasures. Of the clergy in the Va- 
lais, only one was found who had heard of the Bible. 

A yet darker picture is presented when we turn to 

1 Hottinger, GescMchte der Mdgenossen, Iste Abth. s. 244-246. 

Planta, History of the Helvetic Confederacy, vol. ii. p. 122. 
3 BuUinger, lieformationsgeschichte, Bd. i. s. 3. 



SWITZERLAND IN THE SIXTEENTH CENTURY. 29 

the numerous religious houses which in the preceding 
centuries had been established here and there within 
the limits of the Confederation. Not one of these 
preserved its ancient reputation for good morals and 
sound learning. In all of them there was not a man 
to be found who, in the impending conflict between 
the Papacy and the Eeform party, could exert any 
influence whatever. Zurich, early in the eighteenth 
century, passed an order rebuking the immoralities 
of the monks, and forbidding their idling about the 
city, and especially in the nunneries. In Basel the 
Augustinians were in bad repute, while at Interlaken, 
at the close of the fifteenth century, it was found 
necessary to introduce monks from abroad, in order 
to improve the reputation of the brotherhood, while 
the nunnery was closed as if beyond improvement.^ 
The abbot Twinkler, of Cappel, expended vast sums of 
money for the maintenance of his love of display, 
and the concealment of his impure life : and he was 
at length deprived of his office as a wretched econo- 
mist and a despot. In Wettingen the abbot, John 
Miiller, craved the help of the Confederation, saying 
that he and his subordinates needed speedy reforma- 
tion, not only for the salvation of their order, but of 
their own souls. A letter of the abbot, John of 
Craux, written in 1514, explains the decline of the 

I * Hottinger, Geschichte der Mdgenossen, Ist Abth. s. 258. 



30 THE ANABAPTISTS IN SWITZERLAND. 

monasteries on tlie ground of the immoral life of the 
monks, and the neglect of visitation. The nunne- 
ries were as little the abode of purity as the monas- 
teries. A visitor to some of these nunneries said of 
that at Frauenthal : " I detest these nuns, and would 
not like to say what others tell me. "Would that 
they were virtuous, faithful, honorable. They have 
desired my services as an inspector, because they 
know I am simple and easily deceived." At the 
nunnery at Grottstadt the nuns were so faithless to 
their vows that the government of Berne removed 
the immoral abbess.^ 

It was this state of things, long continued, which 
aided in preparing the way for a revolt against the 
papal rule in Switzerland. There were two events, 
however, which occurred early in the sixteenth cen- 
.tury that greatly aided in hastening this result. One 
of these was the attempt which was made by the 
Dominicans in Berne, in 1506, to impose upon the 
credulity of the people by a pretended miracle. At 
that time the Dominicans were not on friendly terms 
with the Franciscans on account of a difference of 
opinion in reference to the dogma of the immaculate 
conception, the Franciscans affirming, the Dominicans 
denying, this dogma. The popular feeling was with 
the Franciscans, and in consequence their revenues 
Hottinger, Geschichte der Eidgenossen, 1st Abth. s. 259-261. 



SWITZERLAND IN THE SIXTEENTH CENTURY. 31 

far exceeded those of their jealous rivals. This was 
not a pleasing thought to the Dominicans ; and act- 
ing upon the principle that the end justifies the 
means, some of the most prominent of the brother- 
hood, including the prior, conceived a plan, by which 
they hoped to draw the attention of the community 
from the Franciscans to themselves. 

John Jetzer, of Zurzach, a weak-minded tailor, had 
asked to be received into the monastery as a lay 
brother. His request had hitherto been denied ; but 
as it was now thought that he could be of service in 
the execution of the proposed plan, he was admitted 
to the brotherhood, and became an inmate of the 
monastery in Berne. The prior and his accomplices 
began at once to fill Jetzer's mind with terrors. One 
of the number, representing a soul from purgatory, 
appeared to the lay-brother in his cell, and asked his 
aid in securing deliverance from painful imprison- 
ment. Subsequently, also at night, Jetzer received 
a visit from the Virgin Mary, who bestowed upon 
him three of the Saviour's tears, as many drops of his 
blood, and a letter addressed to Pope Julius II., who, 
it was said, had been selected to abolish the festival 
of the immaculate conception. To the bewildered 
mind of the lay -brother these were tokens of distin- 
guished favor, but he was told that far greater honors 
were in store for him; and the pretended Virgin, 



32 THE ANABAPTISTS IN SWITZEELAND. 

approaching Jetzer's bed in order to make upon his 
body the five wounds of the Savioar, the distinguish- 
ing marks of a saint, took his hand and pierced it 
with a sharp nail. Jetzer shrieked and made so 
much disturbance that the completion of the work 
was necessarily postponed. On the following night a 
soporific was administered to him, and he soon had 
the full number of wounds with which St. Francis and 
other saints had been honored. As he awoke from 
his stupor the monks crowded around him, looked 
upon the miraculous wounds, and greeted Jetzer as 
highly favored of heaven. Then they bore him to a 
large room in the monastery which was hung with 
pictures of the sufiferings of Christ. Gazing upon 
these vivid representations, Jetzer became excited to 
a still greater degree. He wrung his hands as if he 
were in the agonies of Gethsemane, bowed his head 
as if oppressed by the crown of thorns, and sank to 
the floor as one overpowered in the conflict of death. 
At times the monks threw open the doors, and the 
people, attracted by reports of the miracle, crowded 
the monastery, and gazed upon the wonderful specta- 
cle which Jetzer presented. " See," they said, " he 
is sufibring the Cross of Christ ; " while the monks 
called the attention of the astonished multitude to 
the favor thus shown to the Dominican order. 

The Franciscans were greatly humiliated by this 



SWITZERLAND IN THE SIXTEENTH CENTURY. 33 

triumph of their rivals ; and thus far the Domini- 
can plot was a glorious success. But the triumph 
of the Dominicans was of brief duration. The im- 
posture was detected by the credulous Jetzer. The 
Virgin again manifested herself to him, and in her 
voice Jetzer recognized the voice of his confessor. 
On the following night the prior took the confessor's 
place, and he, too, was detected ; also the sub-prior 
in the role of Catharine of Sienna. The monks, 
unwilling to lose their hold upon Jetzer, made addi- 
tional efforts to deceive him ; but skilful as they were 
in their endeavors, Jetzer 's suspicions were now 
aroused, and he at length was satisfied that he had 
been imposed upon as before. The monks now 
sought to get rid of him by means of poison, but 
Jetzer discovered the plot, and having made his es- 
cape from the monastery, he revealed the facts con- 
cerning the pretended miracle. In an investigation 
that followed Jetzer was subjected to the rack, but 
he told the same story as before : and the four monks 
who had been most conspicuous in the affair, having 
been convicted of fraud, were sentenced to death 
and were burned at the stake May 1, 1509, in the 
presence of thirty thousand spectators.^ 

The history of this affair, in numberless editions, 

^ Hottinger, Geschichte der Eidgtnossen, 1st Abth. s. 271--280. 
Planta, Hist. Helvetic Confederacy, ii, 124. 

2* 



34 THE ANABAPTISTS IN SWITZERLAND. 

and in many languages, was scattered throughout 
Switzerland, and had a powerful influence in calling 
the attention of the common people to the character 
of the monks, and in preparing the way for the great 
uprising against the Eoman Church that so soon fol- 
lowed. 

An event of even greater importance in securing 
this result, however, was the appearance of Bernard 
Samson, a Franciscan monk, who in August, 1518, 
entered Switzerland as Apostolic Commissary Gene- 
ral, having been empowered by the Pope to sell with- 
in the limits of the Swiss Cantons, at fixed prices, 
plenary indulgences for all manner of offences. With 
this traffic Samson was already familiar, having from 
"his sale of indulgences under two previous popes, 
added hundreds of thousands of ducats to the papal 
treasury. Full of Italian pride, and bent on plun- 
dering the people, he crossed the Alps by the St. 
Gothard pass, and commenced the sale of his wares 
in Uri. Among the poor mountaineers of this Can- 
ton he made only a brief halt, and then pushed on 
to Schwytz. 

At that time Zwingli was pastor and preacher of 
the church of the Hermitage at Einsiedeln, having 
been called to this place from Glarus in 1516. At 
Einsiedeln there was a famous abbey, over whose gate 
were the words, "Here a plenary remission of sins 



SWITZERLAND IN THE SIXTEENTH CENTURY. 35 

may be obtained ; " and already, during his residence 
in the place, Zwingli's heart had been stirred by the 
sight of the crowds of pilgrims who made their way 
to the abbey allured by the promises of the monks. 
Light had dawned upon his own soul, and he spoke 
brave words to the people who had been so grossly 
misled. But now his heart was even more deeply 
moved, and with fiery energy he denounced the 
traffic in which Samson was engaged. " Jesus Christ, 
the Son of God," he exclaimed, ''has said, 'Come 
unto me, all ye that labor and are heavy laden, and 
I will give you rest.' Is it not, then, most presump- 
tuous folly and senseless temerity to declare on the 
contrary : ' Buy letters of indulgence, hasten to Rome, 
give to the monks, sacrifice to the priests, and if thou 
doest these things I absolve thee from thy sins '? 
Jesus Christ is the only oblation, the only sacrifice, 
the only way ! " 

Zwingli's warning voice penetrated the mountain 
valleys of Schwytz, and Samson was compelled to 
move on. Late in September he appeared in Zug, 
where a great crowd of poor people, responding to the 
call of Samson's heralds, pressed around the Papal 
Commission. *' Let those first come who have gold," 
cried one of Samson's attendants: "the rest will re- 
ceive attention afterwards." For three days Samson 
remained in Zug. At times the throng was so great 



36 THE ANABAPTISTS IN SWITZERLAND. 

that many could not get near the cross where the 
indulgences were sold. Passing through Lucerne 
and Unterwalden, meeting with increasing success in 
his mission, Samson came at length to Berne. At 
first he was not permitted to enter the city, but 
through the efforts of some of his friends the refusal 
was at length withdrawn, and he opened the sale of 
his wares in St. Vincent's Church. To the poor he 
sold indulgences on paper for three cents. For the 
same thing on vellum the rich paid a crown. To 
absolve themselves from greater sins some paid hun- 
dreds of ducats. A celebrated warrior, Jacob de 
Stein, by the present of the grey steed which he rode 
obtained an indulgence for himself, his five hundred 
troopers, and all his vassals in the seigniory of Eealp. 
On the last Sunday of his stay in Berne, at a service 
in the church, Samson cried out, ''All those who 
kneel down and offer a short prayer shall be as pure 
as immediately after baptism ; " and as all kneeled 
he added, '' I deliver from the torments of purgatory 
and of hell, all the souls of deceased Bernese, no 
matter when, where, or how they died." 

In Aargau, Samson found that, on account of his 
failure to have his credentials approved, the Bishop 
of Constance had ordered his clergy not to receive 
him. In Baden, he held mass in the church. After- 
ward, while accompanying a procession through the 



SWITZERLAND IN THE SIXTEENTH CENTURY. 37 

churchyard, he cried out, as if he saw already the 
souls of the dead released from purgatory, " Look, 
see them fly ! " One of the crowd mounted the tower 
to the belfry, and throwing out of the window a lot 
of old feathers he shouted, " Look, see them fly ! " 
and Samson, followed by the derision of the multi- 
tude, left the place. 

He next appeared at Bremgarten, and was wel- 
comed by the magistrate, and one of his preachers 
who had made the acquaintance of Samson at Baden. 
But Henry Bullinger, the pastor and dean of the 
church, and the father of the well-known historian, 
refused to recognize Samson. When the latter showed 
his letters from the Pope, Bullinger replied that he 
could not open his church to him upon these letters, 
as they had not been approved by the Bishop of Con- 
stance. " The Pope is above the Bishop," said Sam- 
son : ''therefore it is in the highest degree fitting in 
you not to deprive your flock of so great grace." 
But Bullinger could not be intimidated. "I will not 
grant your request," he said, " if it costs me my life." 
Samson was in a rage, and cried out, '' Brute, inas- 
much as you put yourself in opposition to the Pope, 
I pronounce against you the greater excommunica- 
tion, and I will not absolve you until you have atoned 
for your rashness by the payment of three hundred 
ducats." Bullinger, as he was leaving the room, 



38 THE ANABAPTISTS IN SWITZEELAND. 

said, "1 know wliat I have done, and will answer for 
it where it is fitting. I care nothing for you and 
your excommunication." " Impudent brute ! " shouted 
Samson, "I am going soon to Zurich, and I will 
complain of you there to the deputies of the Canton." 
Bullinger turned and defiantly added, " You will find 
that I have preceded you." 

Zwingli, who in December, 1518, had been trans- 
ferred from Einsiedeln to the Cathedral in Zurich, 
was informed of Samson's purpose as revealed in his 
threat to Bullinger, and attacked indulgences even 
more vehemently than at Einsiedeln. " No man," 
he said, " can remit sins. Christ, who is very God 
and very man, alone has this power." Samson was 
told that Zwingli was preaching against indulgences. 
"I am aware," he said, "that Zwingli will speak 
against me, but I will stop his mouth." 

Bullinger was as good as his word, and reached 
Zurich in advance of the enraged Samson. On his 
arrival — it was late in February, 1519 — he had a 
consultation with Zwingli and the principal men in 
the city, and the result was that when Samson ar- 
rived in the suburbs of Zurich a few days after, he 
was informed by the deputies of the Canton that his 
presence was not desired there. Claiming that he 
had a message to communicate to the Diet in the 
name of the Pope, the monk was finally permitted to 



SWITZERLAND IN THE SIXTEENTH CENTURY. 39 

anter the city ; but when it was found that his plea 
was a false one he was told that he must withdraw 
his bann of excommunication against the Dean of 
Bremgarten, and leave the Canton. Not long after, 
Samson recrossed the St. Gothard, bearing with him 
the silver and gold he had plundered from the Swiss, 
and he and his shameful traffic, thanks to the firm- 
ness of Zwingli and his friends, were heard of no 
more.^ 

The popular feeling thus awakened was increased 
by the publication of Luther's tract on Indulgences, 
which with other tracts of the German Reformer was 
published by Froben, in Basel, in 1519, and widely 
scattered among the Swiss people. Not only, there- 
fore, in the ever-widening circle of scholars who had 
caught the breath of the new era, but also among the 
common people, voices were now heard denouncing 
the tyranny and extortion of immoral ecclesiastics, 
and calling for the correction of abuses which already 
had been too long endured. 

1 Hottinger, Oeschichte der Eidgenossen, 1st Abth. s. 287—292. 



CHAPTER II. 

ZWINGLI AND THE BEGINNING OF THE REFORMATION 
IN SWITZERLAND. 

In entering upon his labors in the Cathedral at 
Zurich, Zwingli commenced an exposition of Mat- 
thew's Grospel. "The history of Jesus," he said to 
the canons of the Cathedral, ^' has been too long kept 
out of the public view. It is my purpose to lecture 
on the whole of the Gospel according to Matthew, 
drawing from the fountains of Scripture alone, sound- 
ing all its depths, comparing text with text, and put- 
ting up earnest and increasing prayers that I may be 
permitted to discover what is the mind of the Holy 
Spirit." Crowds flocked to listen to these expositions, 
and as the people retired from the Cathedral they 
said one to another, " We never heard the like 
before." 

In the following August, '^ the great death," as the 
plague was called, visited Zurich. At that time 
Zwingli was at Bad Pfafiers, near Ragatz, where he 
had sought needed relaxation. On receiving the sad 
intelligence he hastened to Zurich to minister to the 
40 



ZWINGLI AND THE REFORMATION. 41 

necessities of his people. While thus engaged he 
was himself seized by the dreadful scourge, and at 
length it was reported that he was dead. ''Alas ! " 
exclaimed Hedio, ^ then a preacher in Basel, '' the 
deliverer of our country, the trumpet of the gospel, 
the magnanimous herald of truth, is stricken with 
death in the flower and springtide of his age." But 
life was not extinct. Zwingli had only approached 
the gates of death : and when it was known that his 
recovery was assured, there was devout thanksgiving, 
not only on the part of the Reformer's friends in 
Zurich, but also on the part of the friends of reform 
throughout Switzerland. The tidings were brought 
to Basel by a student from Lucerne. John Faber, the 
Vicar of the Bishop of Constance, subsequently Zwin- 
gli's most determined opponent, wrote to him : " Oh, 
my beloved Ulrich, what joy I feel at learning that 
you have been saved from the grasp of cruel death ! 
When you are in danger the Christian commonwealth 
is threatened. The Lord has been pleased to urge 
you by these trials to seek more earnestly eternal 

1 Hedio was a native of Eslingen, in Baden. He was educa- 
ted at Freiburg and Basel. At Basel he came more and more 
under the influence of Capito. As preacher at St. Theodore's and 
afterwards at St. Martin's, he proclaimed with increasing boldness 
evangelical truth. He was later a coadjutor of Bucer and Capito 
in Strasburg, where he died in 1552. 



42 THE ANABAPTISTS IN SWITZERLAND. 

life." When at length Zwingli again appeared in the 
Cathedral pulpit, and resumed his exposition of the 
Scriptures, ever increasing crowds greeted him, and 
welcomed his words as glad tidings of great j oy . 

Grreat was the outcry of the priests and monks at 
the progress of the new movement. They vehemently 
defended indulgences, and threatened to close Zwin- 
gli's mouth. Said one of the monks, '^He who med- 
dles with Greek is a Lutheran, and the man who 
gives himself up to Hebrew is a Jew." Another said 
that the theology of Dun Scotus had accomplished more 
for Cliristianity than the Apostle Paul. Still another 
uttered a curse on the book publishers who were send- 
ing out all kinds of books without consulting the 
Pope and without fear of the Inquisition. Capito, in 
a letter written at Basel in April, 1520, says, '' The 
cause advances continually. The theologians and 
monks labor for us. They utter severe threats 
against Luther, but his principles have already pene- 
trated so deep that no power of theirs can destroy 
them." At this time, in order to accept an appoint- 
ment at the court of the Archbishop of Mayence, 
Capito removed from Basel. This was a temporary 
check to the new movement. But in the following 
year, with the appearance in Basel of William Eeub- 
lin from Rottenburg on the Neckar, the reform 
spirit was revived. Reublin was appointed pastor at 



ZWINGLT AND THE REFORMATION". 43 

St. Albans. There he interpreted the Scriptures in 
a masterly manner, ^ and so great was the interest 
which his sermons awakened, that his hearers were 
numbered by thousands. The Romanists were 
alarmed, and denounced Eeublin to the bishop as a 
heretic, and the bishop asked the Council for his re- 
moval. The people protested, insisting that E-eublin 
preached nothing that was not sustained by the 
Scriptures. But the members of the Council were 
not ready to break with the Church of Rome, and 
Reublin was ordered to leave Basel. All who had 
supported him were denounced as heretics, and the 
line between the Romanists and the Reformers in that 
city was more clearly drawn. 

But in Zurich, where Zwingli was continually 
growing in popular favor, there was progress in the 
reform movement. In the year 1520, the Council 
issued an order directing all pastors and preachers 
throughout the Canton to declare the pure word of 
God. In the same year, the deputies of the Confede- 
ration enacted a statute in which foreign priests who 
had bought ecclesiastical positions in Switzerland, or 
had been assigned to such positions through the in- 
fluence of the Pope or any of his subordinates, were 
forbidden to remain within the limits of the Confede- 

1 Herzog, Das Lehen J. Oeholampads, Bd. i, 91. 



44 THE ANABAPTISTS IN SWITZERLAND. 

ration. ^ Only gradually, however, did Zwingli 
break with the Church of Rome. In 1521, he first 
assailed the Pope ; shortly after he attacked the rules 
concerning the church fasts ; and a little later he 
uncovered the evils connected with the celibacy of 
the clergy. 

Among those who were attracted to Zwingli by 
these earnest efforts in behalf of church reform, and 
the glowing fervor of his evangelical spirit was Con- 
rad Grebel, * a son of Jacob Grebel, ^ one of the 
most distinguished men in Zurich, and a member of 

^ Ballinger, Beformationsgeschichte. i. 32. 

■^ The facts in reference to Grebel's earlier years are to be ob- 
tained from MSS. in the library at St. Gall, and from copies in 
the similar collection of MSS. in the library at Zurich. For a 
summary see Hottinger, Qeschichte d. Eidgenossen i, 464-466. 

' Hottinger, Geschichte d. Eid. i, 464, note 101, says he seems 
to have been one of the most prominent of the members of the 
Council. Besides Conrad, he had a son Leopold, who was 
with Conrad at the University of Vienna, and subsequently en- 
tered the service of the Archduke Ferdinand ; also a daughter, 
Agathe, (m a letter to Vadian dated July 15, 1520, Conrad calls 
her Euphrosyne, possibly a cloister name) who was prioress ot 
Oedenbach ; and a second daughter, Martha, who became the 
wife of Vadian. Morikofer, in his life of Zwingli (Leipzig 1867) 
says that there were four daughters, of whom Martha was 
the eldest. Oct. 30, 1526, Jacob Grebel was beheaded at Zurich 
for receiving, in the name of his son, money from foreign princes, 
especially from the King of France, contrary to law. His family 
position and connection availed nothing. Bernhard Weisen, in 



ZWINGLI AND THE REFORMATION. 45 

the Zurich Council. The year of Conrad's birth is 
unknown, but it was in the last decade of the fifteenth 
century. In 1515, we find him at the University of 
Vienna, where he received pecuniary assistance from 
the Emperor Maximilian I. In the summer of 
1518, with his distinguished instructor and brother- 
in-law, Dr. Joachim von Watt ^ of St. Gall, (better 

his Beschreibung der Olauhens Aenderung in dem Schweitzerland 
[Fiisslin Beytrage etc., iv, 71 ] says : " In 1526, on Tuesday before 
All Saints, Oct. 30, Jacob Grebel, a member of the Zurich Coun- 
cil, was beheaded at two o'clock in the afternoon. He had a 
heavy snow-white beard, and snow-white hair, for he was more 
than sixty years of age." Bullinger, {Reformationsgeschichte 
i, 373), says many lamented his death, for he was otherwise an 
honorable and highly esteemed man. See also Zwingli's Werke 
1,568, note. Concerning the results of Jacob Grebel's trial. (See 
Hottinger, Geschichte d. Eidgenossen. ii. 453-456.) 

1 Dr. Joachim von Watt belonged to a wealthy family in St. 
Gall. He was born December 31, 1484. In 1502, leaving the cloister 
school of his native town, he made his way to Vienna, where, in 
the University, he devoted himself to scientific studies, and later 
to medicine. It was at this time that he made the acquaintance 
of Zwingli, with whom he continued a warm friend, until Zwin- 
gli's death. He was at length made a professor in the University, 
and afterwards its rector and vice-chancellor. On his return 
to his native town in 1518, he was received with distinguished 
consideration. In 1520, he was made a member of the Council, 
and in 1526, he was made Burgomaster. He was the personal 
friend of the prominent Reformers, and was in constant corres- 
pondence with them. Zwingli said he knew not his like in 
Switzerland. He died April 6, 1551. 



46 THE ANABAPTISTS IN SWITZEELAND. 

known as Vadian, from his Latin name Vadianus), 
Grebel returned to Switzerland. But he remained 
at home only a short time, and then made his way to 
Paris, in order to avail himself of the instruction of 
Glarean, a Swiss scholar, who had achieved distinc- 
tion at the French capital, especially in the depart- 
ment of mathematics. Under his direction Grebel 
for awhile devoted himself to classical and scientific 
studies. But by reason of his father's withholding the 
stipend which the French King, Francis I, had 
granted to him, he was soon brought into fi.nancial 
straits, so that he left Glarean in the spring of 1519. 
Later, on account of the pest which was raging in 
Paris, Grebel withdrew to Melun, where he spent the 
remainder of the year, returning to Paris about the 
first of January 1520. Of late, it seems, he had not 
been free from the excesses of a wild student life. 
These increased his financial embarrassments. Mean- 
while his appeals to his father for aid only brought 
back threatening letters, which with his unhappy 
position greatly embittered the heart of the proud- 
spirited young scholar. In a letter to Vadian, October, 
6, 1519, he gives expression to a feeling of degrada- 
tion because of his enforced dependence upon foreign 
bounty ; and says that if his father had taught him 
to live at a moderate expense with money of his own 
earning, according to the Swiss custom, he would 



ZWINGLI AND THE REFORMATION. 47 

have been spared the taunts of his associates, and the 
answering blush of shame. ^ 

Early in July, 1520, Grebel returned to Zurich. 
From his parents, doubtless, through the kind offices 
of his brother-in-law, Vadian, he received an affec- 
tionate welcome, and past differences were allowed to 
ba forgotten on both sides. During his student-life, 
in Vienna, Grebel had corresponded with Zwingli, 
and the acquaintance was now renewed. He also 
spent not a little of his time at St. Gall, with Vadian. 
In August, 1521, he was in Basel, and there he re- 
mained several months in the society of the Reform- 
ers and engaged m literary work.* In December 
he was ao;ain in Zurich, and not lonaj after he con- 
tracted a marriage, in which, on account of the bride's 
social position, he further incurred the disapprobation 
of his parents. 

Heberle ^ says it was this love affair that drew 
Grebel to Basel. It is worthy of notice, however, 
that notwithstanding this ill-advised marriage as his 
parents thought, Grebel still retained the affectionate 
regard of Vadian. It was at this time, also, that 

I Jahrbucher f'lir Deutsche Theologie, 2te, Heft. s. 227. 

' Ursin writes to Vadian, from Basel, October 1, 1521 : " Ded. 
hoc negotii Grebelio adolescenti omnibus modis egregio, atque in 
omnes mire officioso." 

' Tahrbucher fur Deutsche Theologie, 1858,. 2te Heft. s. 228, 229. 



48 THE ANABAPTISTS IN SWITZERLAND. 

Grebel became intimately associated with Zwingli in 
the great work upon which the Zurich Reformer had 
now so earnestly entered. His accession to the re- 
form party was the occasion of devout thanksgiving. 
Grebel was not a theologian, it is true, but he pos- 
sessed talents of a very high order, had long enjoyed 
the best educational advantages at the principal cen- 
tres of intellectual life, was familiar with the ancient 
languages, and withal was a man of noble impulses 
and a consuming zeal.^ Nothing is clearer than 
at this time Zwingli held Grebel in the highest esti- 
mation. Writing to his friend Myconius, at Lucerne, 
August 26, 1522,^ referring to certain candidissimos 
et doctissimos adoleseentes, he mentions Grebel first. 
His future he could not but regard as one of rapidly 
brightening promise ; and possibly he was animated 
by the hope that in Grebel he would find one who 

^ " Wohl war er von Natur fiir sanftere und edlere Empfind- 
ungen geschaffen, und wie sehr sein Herz der Hingebung und 
Ehrerbietung fahig gewesen, beweist nichts deutlicher als die aus- 
dauernde und vaterliche Liebe, welcher Vadian den Jiingling 
werth gehalten hat." (Cornelius, Geschichte Des Miinsterischen 
Aicfruhrs. ii. 19.) Heberle, TaArSiicAer/. Deutsche Theologie, 1858, 
2te Heft. s. 230 says : '• Unstreitig war Grebel ein Jiingling von 
reicher Begabung uud einer fiir sein Alter nicht gewohnlichen 
Gelehrsamkeit, zugleich wusste er sicli durch grosse Gefalligkeit 
bei seinen Bekannten zu empfehlen." 

2 Zwingli, Opera vii. s. 218. 



ZWINGLI AND THE REFORMATION. 49 

would yet be to him. what Melanchthon was to 
Luther. 

Grebel at once took a prominent position in the 
Zurich movement for church reform. Macrinus, in a 
letter to Zwingli, dated October 15, 1522, asks him to 
salute Grebel, adding, " I hear he has become a dis- 
tinguished patron of the gospel." ^ In fact, Grebel 
even went beyond Zwingli in his assaults upon the 
church party. The monks, especially, complained 
bitterly of the treatment which they received in their 
discussions with him ; and the Zurich magistrates, 
unwilling to defend Grebel's severe denunciations, 
summoned him before them, as early as July 7, 1522, 
and admonished him to restrain his zeal, and to avoid 
further collisions of this kind. ^ A like admonition 
was received at the same time by Nicholas Hettinger, 
Henry Aberli and Bartholomew Baur, all laymen, of 
whom as associates of Grebel we shall hear more at 
a later period. 

In two other of Zwingli's associates somewhat of 
the same spirit was soon manifested, especially in the 
matter of church fasts. One of these was William 
Reublin, who, as we have seen, was compelled to leave 
Basel on account of his bold advocacy of reform. 



^ Zwingli, Opera vii. s. 232. 
2 Fusslin, Beytrclge, iv. s. 39. 

3 



50 THE ANABAPTISTS IN SWITZEBLAND. 

On leaving Basel lie at once made his way to Zurich, 
was kindly received by Zwingli, and through his in- 
fluence was soon established as pastor in the neigh- 
boring village of Wytikon. ^ The other was Simon 
Stumpf, a Franciscan by birth. As early as 1519 
he was in correspondence with Zwingli. Afterward 
he was engaged in circulating Luther's writings in 
Switzerland. Near the close of 1522 he also made 
his way from Basel to Zurich, and shortly after he 
received an appointment as pastor at Hongg, a vil- 
lage in the vicinity of Zurich. 

Zwingli seems to have made no eflPort to check 
these radical tendencies. Indeed the principle he had 
adopted, namely to reject in doctrine and practice 
whatever the Scriptures do not enjoin — the opposite 

1 Here he married April 28, 1523, and his was the first public 
wedding of a priest in Switzerland. Other priests had been se- 
cretly married, and two years before John Haller, pastor at 
Arnsoldingen, had married, but the ceremony was performed at 
Zurich so as to excite little attention. Hottinger, Geschichte d. 
Eidgenossen, i. s. 379, says : " In uppigem Baumgarten unter den 
Bliithen und dem Hauche des Friihlings wurde seit Hunderten 
von Jahren wieder die erste Hochzeit eines Schweizerischen 
Geistlichen gefeiert." Bernard Weiss, Fiisslin Beytrdge iv. s. 45, 
says, " Wie wol die Braut in jungfraulichen Kleidern und Zierden 
bekleidet war, und wie man so in einem hiibschen Baumgarten, 
da alle Baume vol Blust waren, zimbiss ass, ware lang zu schrei- 
ben." 



ZWINGLI AND THE REFORMATION. 51 

of the principle which was adopted by Luther, who 
would retain whatever is not contrary to the Scrip- 
tures — was favorable to the development of these 
tendencies. This principle Zwingli made very pro- 
minent in the discussion which he held with the old 
church party, January 29, 1523, known as the First 
Zurich Discussion. It was a notable assembly. 
Prelates and nobles, learned doctors from the uni- 
versities, parish priests, and men of high station in 
civil life — six hundred in number — crowded the 
Council Hall in Zurich. So weak, however, as yet 
was the cause of the Reformation in Switzerland, that 
from the other Cantons no one was present except 
Sebastian Hofmeister, who represented Schaffhausen. 
CEcolampadius, who had recently taken up his resi- 
dence in Basel, and had expressed to Zwingli his 
sympathy with the reform movement, would have been 

present had not a letter from Zwingli reached him too 
late. 

The burgomaster, Max Roust, presided, and at the 

outset stated the object of the assembly. Complaints, 

he said, had been made in reference to Zwingli's 

teaching and preaching. By some he was called a 

heretic ; by others he was charged with misleading 

the people. Zwingli had often expressed a desire to 

defend himself against these accusations in a public 

assembly, and therefore the Council had appointed 



52 THE ANABAPTISTS IN SWITZERLAND. 

this meeting in which any one was at liberty to state 
his objections to Zwingli's position. 

Up rose Fritz von Anwyl, Grand Master of the 
Episcopal Court at Constance, who said that the 
Bishop of Constance was represented in the assembly 
by Dr. Bergenhaus, the Vicar-General Faber, and 
Dr. Martin Blanche of Tubingen. 

Zwingli was sitting at a table on which he had 
placed copies of the Scriptures in the Hebrew, Greek, 
and Latin tongues. All eyes were now turned to- 
ward him as he stood up to address the assembly. 
In all ages, he said, God had manifested himself as an 
almighty, faithful Father. But his creatures, follow- 
ing the devices of their own hearts, had departed 
from him. God, however, had been merciful, and 
given to them the light of his word. '^ But in our 
time that light has been darkened. Men confess 
Christ with the mouth, but their hearts are far from 
him. What is needed is the pure gospel, and though," 
he added, '' for five years I have preached in Zurich 
the holy gospel, the glad tidings of Christ, the divine 
Scriptures, not with man's wisdom but in demonstra- 
tion of the Spirit, yet by many I am denounced 
as a heretic, a liar, a seducer." On this account he 
had asked the Council to call an assembly ; and that 
all might know what his teachings were he had pre- 
pared certain theses which he was ready to defend. 



ZWINGLI AND THE REFORMATION. 53 

He closed with these words : " Now, then, in the 
narae of God, here I stand." 

Dr. Faber, as the representative of the Bishop of 
Constance, then took the floor. " I am not corae, " he 
said, " to oppose evangehcal or apostolic doctrine, but 
to listen, and in case of difierences to aid in establish- 
ing harmony. But if there are those who wish to 
have a discussion, it must be elsewhere, in a General 
Council, or a Council of bishops and learned men of 
the Universities. The Bishop of Constance has been 
informed that a General Council will be held at 
Nuremberg within a year. The questions to be dis- 
cussed should be brought, too, before the Universi- 
ties at Paris, Cologne, or Freiburg." There was laugh- 
ter at this remark, and Zwingli interrupting asked, 
'' Why not Erfurt, or Wittenberg ? " Faber an- 
swered, ''Luther would be too near," and he added, 
'' ' a6 aquilone pandiiur omne malum ! ' But, as I 
have already said," he continued, '' I am here to listen 
not to discuss ; " and he sat down. 

Zwingli again took the floor. " We are told," he 
said, " to bring these matters before a General Coun- 
cil, or a Council of bishops. To that I reply, Here 
in this room is a Christian Council. Indeed, the Sa- 
viour says, ' Where two or three are gathered in my 
name there am I in the midst of them.* But the 
Vicar-General asks, ' Where are the judges ? ' Here, 



64 THE ANABAPTISTS IN SWITZERLAND. 

in the Holy Scriptures, whicli cannot lie. We liave 
the same in Hebrew, Greek, and Latin. In this city 
of Zurich, God be praised, we have more men learned 
in these languages than in any one of the Universi- 
ties mentioned by the Vicar. Yes, in this room there 
are Christian hearts so enlightened by the Spirit of 
God, that they can tell who is in agreement with the 
Scriptures ; " and turning to his Zurich friends he 
said, '* Call on God with humble hearts. He will not 
deny you divine assistance." 

There was a great stillness in the hall as Zwingli 
sat down, and as no one rose to speak, the burgomas- 
ter at length broke the silence, saying, *' If there is 
any one who has anything to say, let him step for- 
ward." But no one responded to the invitation. 

Zwingli then again arose, and said, '^ For the 
truth's sake I ask those here who have found fault 
with my preaching to state their objections. If they 
do not, I will call them out by name. I trust, how- 
ever, that of their own accord they will rise and state 
the grounds of the charge that I am a heretic." But 
no one rose. 

Some one rose near the door and cried out, ''Where 
are now those, fellows who in the streets talk so boldly? 
There is Zwingli ; you can talk behind his back, but 
not to his face ;" and again there was laughter. 

A second and third time Zwingli asked those who 



ZWINGLI AND THE REFORMATION. 55 

had called him a heretic to appear against him ; but 
still there was no response to his challenge. Then 
he called upon Jacob Wagner, Pastor at Neftenbach, 
(a village between Schaffhausen and Winterthur), 
who referred to a mandate issued by the Bishop of 
Constance during the year against evangelical preach- 
ing, and also to the arrest of the pastor at Fislisbach 
(a village between Baden and Mellingen), who had 
been thrown into prison at Constance for disobeying 
the mandate. " He is our brother," said Wagner, 
"and I wish to know what attitude I am to take in 
reference to this mandate." 

The Vicar-General, in reply, said that he was not 
at Constance when the mandate was issued, but un- 
doubtedly it was intended to promote the peace of the 
diocese. As to the Pastor of Fislisbach, he was a 
good, simple-hearted man, unlearned and not a gram- 
marian. In. an interview, Faber had proved to him 
that the invocation of saints is scriptural, and the 
pastor had retracted his errors. 

Zwingli then arose and addressed the Vicar-Gene- 
ral : " Show us," he said, '' the place in the Scriptures 
where it is written that we are to invoke the saints 
as our advocates ? Here are Bibles in Hebrew, 
Greek, and Latin. If there are such passages, I will 
also retract with the imprisoned pastor, and in my 
ignorance seek instruction." 



§6 THE ANABAPTISTS IN SWITZERLAND. 

" I have already said," answered Faber, '* that I 
am not here to discuss; but in reply to what Zwingli 
says, I will add, that in past centuries there have 
been heretics, Novatians, Montanists, Sabellians, 
Ebionites, etc., who have rejected the invocation of 
saints, purgatory, etc. But Councils and Popes have 
condemned them, and it seems strange that any one 
should regard their teachings with disfavor." As to 
Zwingli's appeal to the Scriptures, he thought that 
interpretation was no slight gift of God. He himself 
was not acquainted with Hebrew, had only a little 
knowledge of Greek, but understood Latin pretty 
well. It is not enough, however, to be able to read 
the Scriptures, but one must understand aright what 
he reads. 

Zwingli in his reply said there was no need of 
smooth words. He would like to know with what 
passages of Scripture the Vicar-General had silenced 
the imprisoned pastor at Constance, and secured his 
retraction. " Show us the chapter in which the invo- 
cation and intercession of saints are taught. We 
will then look at it, and see if the doctrine is there." 
Faber did not deign to reply, but, referring to 
Councils, he remarked that they had never sanctioned 
the marriage of priests. Zwingli considered the 
Scriptural testimony on this point, and referred to 
times in the history of the Church when the marriage 



ZWINGLI AND THE REFORMATION. 57 

of the priests had been allowed. The Vicar-General 
replied, '' Not since the time of Tertullian, also the 
Council of Nicaea, therefore, not for 1200 years." 
Thereupon one of the Council replied : " But they 
have been allowed mistresses." This remark dis- 
turbed the Vicar-General, and he soon sat down. 

After a few more words from Zwingli, Dr. Sebas- 
tion Hofmeister, of Schaffhausen, said he had been 
driven from Lucerne on the charge of heresy, be- 
cause he had preached against the invocation and 
intercession of saints. He also, would like to have 
the Vicar-General give the passages from the word 
of God with which he had won his victory over the im- 
prisoned pastor at Constance. 

But Faber would not give his Scripture proof. 
*^ Whatever others may say or believe," he said, '* I 
believe firmly in the intercession of the mother of 
God. Others may believe what they will." 

'* Sir," replied Zwingli, '' our inquiry is not how 
we may invoke the saints, or what is your belief. 
We simply wish you to show us the Scripture pas- 
sages, as we have asked again and again.'' 

Still the Vicar-General was silent. Then Leo Jud 

arose. He said he had been called to St. Peter's 

Church in Zurich, and in his preaching should teach 

that Christians ^should call upon Christ. Accordingly 

he wished to know if he was in error. '' Show us the 

3* 



58 THE ANABAPTISTS IN SWITZEELAND. 

place," lie exclaimed, '' where it is written that we are 
to invoke the saints." 

" Must I fight against two ? " said Faber. "That 
were difficult for the strong Hercules, as the proverb 
goes. My dear sir, I have nothing to do with you." 

" But I have to do with you," answered Leo. 

^' I do tfot know you," said Faber. 

Zwingli interrupted, and reminded the Vicar-Gene- 
ral that the passages in reference to the invocation of 
saints were in order. 

Faber first appealed to the litany and canons of 
the church. He then quoted Luke 1: 42, " Blessed 
art thou among women." But Zwingle reminded him 
that the question was not in reference to the sanctity 
and honor of Mary, but concerning invocation, inter- 
cession. Faber made no reply and sat down. 

Dr. Martin Blanche of Tubingen then arose. 
What had been ordained by the Councils, under the 
guidance of the Holy Spirit, he said, should be re- 
garded by the Christian church as the Gospels; for 
their Councils thus guided cannot err. Christ himself 
says, ^' Who hears you hears me." And yet it is 
said that the invocation of saints, a custom observed 
by Christians for many hundred years, is not founded 
upon the Scriptures ! 

Zwingli, in reply, reminded the learned Doctor 
that it would not be difficult to show that the Coun- 



ZWINGLI AND THE REFORMATION. 59 

cils have erred. Evangelical truth we are to hold, 
but what is aside from that, whether ordained by 
popes or Councils, is not binding. 

At the afternoon session, the Council declared that 
inasmuch as no one had shown that Zwingli was a 
heretic he should be allowed to teach the Scriptures 
according to the Spirit of God, and that all the other 
pastors and preachers in the Canton should preach 
only what was in accordance with the Holy Scrip- 
tures. " God be praised," said Zwingli, '* who will 
cause his word to rule in ^heaven and on earth." Fa- 
ber could not restrain his rage. '' Gentlemen," he 
cried out, '^ the theses of Zwingli seem to me to be 
wholly contrary to the honor of the church, and the 
divine teachings of Christ : and I will prove it." 
'' That do," added Zwingli. '' We will gladly listen." 

" We learn from Luke 9 : 50," said Faber, " that he 
who is not against us is for us. Fasts, confession, 
the mass, etc., are not against God, but for his honor, 
and therefore they are not to be despised and re- 
jected." 

" But are not these customs of the church against 
God ? " said Zwingli. " God is best pleased with our 
obedience to his commands. He honors God who 
keeps his word, and lives according to his will." 

The Vicar- General at length said that at one of the 
Universities, Paris, Cologne, or Freiburg, as Zwingli 



60 THE ANABAPTISTS IN SWITZERLAND. 

might chose, he would prove Zwingli's theses to be 
false. Zwingle replied that he was ready to meet his 
opponent anywhere, but he would have no judge but 
the Scriptures. ^' But," said Dr. Martin Blanche, 
" you understand the Scriptures in one way, and 
another in another. There must be judges, in order 
to decide who has given the right interpretation." 
Zwmgli answered that he would give to no man a 
place above the Scriptures. 

" But what shall he do," asked a priest, " who has so 
small an income as not to be able to buy a Testament?" 
" There is no priest so poor," answered Zwingli, 
" who, if he really wishes a .Testament, may not 
have one. A pious citizen, or some other person, will 
buy him one or furnish him with money to buy one." 

Faber again spoke, saying that Zwingli's theses 
were contrary to the Scriptures, and untrue. This, 
he said, he could prove in debate or in writing. 
*' Why not now and here ? " cried Zwingli. 

As the assembly broke up the Burgomaster of Zu- 
rich said : " The sword with which the pastor of Fis- 
lisbach was slain sticks in its scabbard," meaning, says 
BuUinger, that the Vicar-General had not produced 
the Scriptures with which he claimed to have proved 
to his prisoner at Constance the error of his position. 
Zwingli had won an easy and decisive victory. ^ 

1 Zwingli's Werke, Schuler u. Schulthess ed., s. 105-153. 



CHAPTEE III. 

RADICAL TENDENCIES IN SOME OF ZWINGLl's ASSO- 
CIATES. 

The principle so firmly and successfully maintained 
by Zwingli in this discussion, that all questions are 
to be decided by the Scriptures alone, was at once 
seized by Zwingli's radical associates, and applied in 
ways that Zwingli had not foreseen. The payment 
of tithes and rents, one of the chief causes subse- 
quently of the Peasants* War, ^ was a burden which 
the common people had endured with growing impa- 
tience. In their study of the New Testament Eeub- 

2 Articles 2 and 8 of the Twelve Articles which were circula- 
ted through Switzerland and Germany were as follows : 

2. Only the great tithe [the legal tithe of corn], as ordained in 
the Old Testament, shall be paid in future ; and after the mainte- 
nance of the minister is provided for, the remainder shall be for 
the maintenance of the village poor, and a little laid by for times 
of war. But we will no longer pay the small tithes ; *' they are 
unjust tithes of man's invention,'' for " the Lord God created 
beasts for man's free use." 

8. Rents are so high that they ruin the peasants. They shall 
be regulated afresh according to reason. 

These articles are to be found in Zimmermann's Allgemeint 
Geschichte des grossenBauernkrieges 2te Theil, s. 100-105. 

61 



62 THE ANABAPTISTS IN SWITZERLAND. 

lin and Stumpf found no trace of these grievances, 
and they assailed them as vigorously as Zwingli had 
assailed the invocation of saints. '' We ask nothing," 
they said, " but what was promised by the apostles. 
We are supported in our demands by the Scriptures." 

The question was one of general interest. April 8, 
1523, Berthold Haller, of Berne, wrote to Zwingli : 
'' The nobles, who delight so much in tithes and rents, 
are especially hostile to the gospel ; therefore I 
greatly desire that you will give me your view of 
Matthew 5 ; 42, in order that I may satisfy the oppo- 
nents as well as the friends of the gospel. I know 
what some authorities say, but I cannot be satisfied 
until you ^have given me your opinion fully.' i 
Zwingli gave expression to his views upon this sub- 
ject in his sermon on Divine and Human Highteoics- 
ness, which he preached June 24, 1523. '' While we 
are to render to every man what is his due," he said, 
" the magistrates should make it their duty to see 
that no injustice is done in the matter of tithes and 
rents. If injustice is done, a remedy should be pro- 
vided."^ 

But words like these did not satisfy the more radi- 
cal of the reform party. Grebel, in a letter to Va- 
dian, July 13, 1523, said : " In the matter of tithes, 

1 Zwingli, Opera, vii. s. 287. 
^ Zwingle, Werke, i. s. 452-455. 



RADICAL TENDENCIES. 63 

in and around Zurich, tyranny is practiced. Those 
who take them I will call the tyrants of our father- 
land." * and so in many places public meetings were 
held, in which the grievances of the much enduring 
peasantry were discussed. ZoUikon, Riesbach, Fal- 
landen, Hirslanden, Unterstrass, and Wytikon asked 
for relief. Reublin and Stumpf were especially pro- 
minent in these meetings. Their words found ready 
entrance to the hearts of the common people, who 
hailed with delight a gospel which laid hold of the 
burdens that weighed so heavily upon them ; and it 
soon came to pass, especially in places where the pas- 
tors were in sympathy with the oppressed, that many 
of the peasants would pay neither tithes nor rents. 

Other questions were soon raised which widened 
still further the breach between Zwingle and the 
more radical of the Zurich Reformers. One of these 
questions had reference to the use of images in the 
churches. It was claimed that this was not only a 
departure from the simplicity of the gospel, but con- 
trary to the word of God. A small tract by Ludwig 

^ Zwingli, Werke, ii. s. 373. The learned editors of Zwingli'a 
works, Schuler u. Schulthess, say: "Da Zwingli fiir Irrthum 
erklarte dass der Zehuten eine gottliche Einsetzung sey, mochte 
Grebel ihn fiir einen Gegner desselben in dieser Zeit halten ; aber 
Zwingli unterschied zwischen gottlicher Einsetzung und burger- 
licher Schuld." Werke, ii. s. 373. See also Heberle, Jarbucher fiir 
Deutsche Theologie, 1858, ii. Heft. s. 233, 234. 



64 THE ANABAPTISTS IN SWITZERLAND. 

Hetzer, i whicli appeared September 24, 1523, is 
worthy of notice in this connection. Hetzer was a native 
of Bischofszell in Thurgau. It is not known whether 
he received his education at the University of Frei- 
burg or that of Basel; but at one or the other of 
these seats of learning he became well versed in 
classical and Hebrew literature — studies which at a 
later period bore fruit in his translation of the Old 
Testament-prophets into the language of the com- 
mon people. On the completion of his University 
studies Hetzer received an appointment as Chap- 
lain at Wadenschwyl, on the road from Zurich to 
Einsiedeln, and opposite Eapperschwyl. Afterwards 
he was transferred to Zurich. He seems early to 
have become interested in the reform movement, 
though his name comes before us first in the appear- 
ance of his tract against the use of images, which he 
entitled, Ein JErteil Gottes.^ The tract consists of two 

^ Concerning Hetzer see Keim. Ludwig Hetzer, Ein Beitrag 
zur Characteristik der Sektenbewegungen in der Reformationszeit : 
Jahrh'dcher f'tir Deutsche Theologie, 1856, 2te. Heft. 

2 The title of the tract in full is as follows ; Ein Urteil Gottes 
unsers eegemahels, wie man sich mit alien gotzen und bildnussen halt- 
en sol, uss der heiligen gschrifft gezogen durch Ludwig Hdtzer. The 
tract contains twenty pages, and was printed at Zurich by Chris- 
topher Froschauer under date of Sept. 24, 1523. Referring to 
this tract, Leo Jud, at the second Zurich Discussion said ; " Es 
ist ein biichle inkurzen tagen hie usgongen in dem druck, darin 



RADICAL TENDENCIES. 65 

parts. In the first part, Hetzer gives quotations 
from the Pentateuch, the historical books of the Old 
Testament, the Psahns, and the Prophets, without 
word or comment. His aim is simply to set forth the 
teaching of the Scripture in reference to idol worship 
and idol worshippers. In the second part he reviews 
the arguments in favor of the use of images advanced 
by the old church party : 1, the Old Testament is no 
longer binding on Christians ; 2, Not the images but 
the saints are worshipped ; 3, Images are the books 
of the common people ; 4, they lead to meditation, 
and so make men better. In closing the discussion 
Hetzer appeals to the '' Papists " to produce a single 
passage in the Scriptures to show that images are 
good for anything else than to be thrown into the fire 
The tract had a rapid and wide circulation. Three 
editions were printed before the end of the year, and 
a Latin translation followed in 1524. 

Hetzer s tract was not the occasion of the move- 
ment against the use of images, but it gave it force. 
It was at this time, at the end of September, 1523, 
that Nicholas Hottinger, with a band of image 
breakers, destroyed the great cross^ that stood just 

genugsamlich niit klarer gottlicher geschrift die bilder verworfen 
werdend.'' Zwingli WerJce. s. u. s. Ed. i. s. 474. 

^ Nun war zu Stadelhoifen uff Dorf vor der Stadt Zurich an 
dem ort, da jetzt ein Brunnen vor Herr Burgemeistcr Mliller's 



66 THE ANABAPTISTS IN SWITZERLAND. 

before the upper gate of the city. This deed, and 
the destruction of the images in a few of the churches 
around Zurich, stirred up the church party, and a 
loud outcry was raised against the emboldened icono- 
clasts. Plainly they had gone too far. But the peo- 
ple generally were with Zwingli when he said, they 
had done nothing wrong in itself, but were guilty of 
an offence against the magistrates, Hottinger and 
his associates were arrested and thrown into prison, 
and the case was brought before the Grreat Council, 
in which on account of conflicting views it was decided 
to postpone the punishment of the guilty parties 
until the principles involved had been more fully dis- 
cussed. 

Meanwhile ^ Zwingli had published a tract calling 
attention to some objections to the mass-canon. It 
was not intended for popular use, like Hetzer's tract 
against images, but was written in Latin for his as- 
sociates in the ministry, and for scholars, who were 
interested in the reform movement. The changes 
which it advocated were not radical enough for Gre- 
bel and his friends. In their view these were half- 

niiwen Haus und Garten standt, ein gross schon geschnitzt und 
uffgericht Crucifix, dahin uss andacht vom Anthoni Stadler dem 
schiffmacher uffgesetzt.'' Bullinger, Beformationsgeschichte, i. 
8. 127. 

1 The preface is dated August 29, 1523. For the tract see 
Zwingli, Opera, iii. 83. 



RADICAL TENDENCIES 67 

way measures, and they insisted that the mass should 
be abolished altogether. Zwingli replied to their 
criticisms in a brief apology, ^ October 9, 1523, but 
he failed to satisfy them in reference to the wisdom 
of his course. 

With a view to a settlement of the controversy in 
reference to the use of images and the sacrifice of the 
mass, the Zurich Council now ordered a Second Dis- 
cussion, which was held October 26-28, 1523. 
Prominent members of the old church party were 
invited, but declined to appear. Accordingly, the 
discussion was between the friends of reform alone, 
of whom more than nine hundred were present. 

Among those who participated in the discussion 
was Dr. Balthasar Hubmeier,^ pastor at Waldshut. 
A native of Friedberg, near Augsburg, in Bavaria. 
He was born near the end of the 15th century. Un- 
der the celebrated Dr. John Eck, Luther's antagonist 
at Leipzig, he studied philosophy and theology at the 
University of Freiburg where he was matriculated 
May 1, 1503. When Eck removed to Ingolstadt, 
Hubmeier accompanied him, and in 1512, probably 
through Eck's influence, he received an appointment 
as preacher and professor of theology in the Univer- 

1 See Zwingli, Opera, iii. s. 117. 

'Concerning Hubmeier see Schreiber, Taschenbuch far Gesch- 
ichte u. Alterthum, in Siiddeutschland, 1839. 



68 THE ANABAPTISTS IN SWITZERLAND. 

sity at that place. In 1516, he was called to the Ca- 
thedral in Eegensburg, where his sermons attracted 
great attention. While in Eegensburg, by means of 
Luther's writings, he became interested in the reform 
movement, and not long after, resigning not only the 
very honorable position which he held, but the most 
flattering prospects of preferment in the Romish- 
Church, he made his way to Schaffhausen, and through 
the influence of friends in that place soon received a 
pastorate at Waldshut, a neighboring town. There 
his piety, learning, and eloquence were highly appre- 
ciated, but the field was a limited one, and when in 
the autumn of 1522, in the progress of the work of 
reform, he was recalled to Eegensburg to take the 
pastorate of one of the churches, he accepted the in- 
vitation, and on his return to that place, November 
10, he was cordially welcomed by all classes of people 
But his stay in Eegensburg was a brief one. In March, 
1523, we find him again in Waldshut. Not long 
after he visited Zwingli at Zurich, and conferred with 
him in reference to the reformation of the church, 
and especially in reference to infant baptism.^ 
From Zurich he proceeded to St. Gall, probably for a 
conference with Vadian. While at St. Gall he 
preached in the church of St. Magnus. He also 
preached to a large crowd in the open air, and with 

1 Schreiber Taschenbuch, 1839, 25. 



RADICAL TENDENCIES. 69 

such power that his hearers followed him to his inn, 
urging him further to unfold to them the word of 
God. This he did standing at a window, while the 
people thronged the street below. He soon returned 
to Waldshut, carrying with him the friendship of 
Vadian, and in October following was summoned with 
others to the Second Discussion at Zurich. 

At this Second Discussion Grebel and Stumpf rep- 
resented the radical wing of the reform party. ^ 
The views of Zwingli and those who were in agree- 
ment with him did not satisfy them. Moreover, 
while the appeal was to the Scriptures as the supreme 
authority, they found that the decision after all was 
with the Council. Thus at the close of the second 
day, when Grebel desired that the priests should be 
instructed in reference to the mass, Zwingli replied 
that the Council would decide as to the coui'se which 
they should pursue. At once Stumpf cried out : 
" You have no authority to leave the decision with 
them. The decision is already given. The Spirit of 
God decides. Should the gentlemen of the Council 
give a decision contrary to the word of God, implor- 
ing Christ for his Spirit, I will teach and act against 
it." 

Hubmeier spoke on both of the topics under dis- 
cussion. Concerning images he showed that they are 
^ Hetzer acted as Scribe and took no part in the discussion. 



70 THE ANABAPTISTS IN SWITZERLAND. 

forbidden in the Scriptures, and that God not only is 
displeased with the worship of images, but with those 
who make them (Deut. 27: 15) ; and that his command 
is that the images shall be burned with fire (Deut. 
7: 25) while all the people say Amen. '* Amen ! " 
shouted some of his hearers. Concerning the mass, 
Hubmeier appealed to what he called '^ the clear word 
of God." The passages were cited, and he added, 
'' Christ does not say, ' This ofier,' but * This do.' " 
In closing his address he said, " I may err, for I am 
a man ; but a heretic I am not." ^ 

The mandate of the Council,' which appeared 
November 17, was as unsatisfactory to Grebel and his 
friends as was the discussion itself. The immediate 
removal of the images was not required, and as to 
the mass, each priest was left free to celebrate it or 
not. It was provided, however, that the views of the 
Council should be laid before the bishops of Constance, 
Chur, and Basel, also the University of Basel, with 
the promise that after six months the matter should 
be finally settled. ' A wise prudence, doubtless, 

^ For a full account of the Second Discussion see Zwingli Werke 
i. s. 461-540. 

2 Fiisslin, Beytr'dge, ii. s. 43-46. 

' " Sein Grundsatz war Sclionung, das heisst er brachte nur 
solche Fragen zu offentlichen Besprechung, fiir deren evangelische 
Losung er die Mehrheit zu gewinnen hoffen durfte, und liess sie 
ersD dann zur Entscheidung kommen, wann er wirklich der Mehr- 



RADICAL TENDENCIES. 71 

was manifested in these moderate measures : but to 
the radical reformers the course thus marked out was 
simply a call to halt. And this they would not heed. 
It is better, they said, to take counsel of God than of 
men. Especially was it an occasion of dissatisfaction 
with them that the churches in and around Zurich, 
which had broken away from the grasp of Rome, 
should thus be made dependent upon the State. " It 
stands ill with the gospel in Zurich," wrote Grebel to 
Vadian, " and Zwingli no longer acts a shepherd's 
part." From this time the reform party was hope- 
lessly divided, and the earnestness with which Zwingli 
assailed the radicals in a tract ^ published November 17, 
and which with the mandate was sent to all the j)as- 
tors in the Canton for the purpose of securing uni- 
formity of opinion and action in reference to images 
and the mass, is an indication that the radicals were 
even at that time neither few in numbers nor wanting 
in influence. 

Hottinger was now banished from the Canton for 
two years, and Laurence Hochriitiner, one of his asso- 
ciates, was banished for life. Hottinger went into 
Baden, where in several places he proscribed the use of 

heitsichergewordenwar.'' Cornelius, Geschichte des Miinsterischen 
Aufruhrs, ii. s, 18. 

^ Ein kurze christenliche Ynleitung. See Zwingli, Werke, i. 8. 
543-565. 



72 THE ANABAPTISTS IN SWITZERLAND. 

images and the sacrifice of the mass. ^ Hochriitiner, 
who was a native of St. Gall, returned to his early 
home. 

^ Hottinger was at length arrested at Coblenz and brought to 
trial, but the court, instead of passing sentence upon him, deliv- 
ered him to the Swiss deputies assembled at Lucerne, who ap- 
pointed a committee to investigate the case. Hottinger re-assert- 
ed his opposition to the mass, images, and the invocation of saints, 
and announced his purpose to abide in this faith, although the 
whole world should call him a heretic. Upon this confession he 
was condemned and sentenced to be beheaded. When the sen- 
tence was declared Hottinger began to speak of God and redemp- 
tion through Christ. The Landamman of Uri, Jacob Troger, said, 
" We are not here to be preached to. There is no need of this 
talk. Away with him ! " The Landvogt Fleckenstein said, " We 
will take off his head, and if it grows on again, we will accept his 
faith." Hottinger replied : " It is in accordance with the will of 
God. May he pardon all those who are hostile to me, and lead 
me to death. To the Lord on the cross it was said, ' Come down 
from the cross, and we will believe thee.' " He then addressed 
the people concerning salvation by the cross of Christ alone. 
Many wept as they listened. " Weep not for me," said Hottinger 
" but for yourselves. Repent and believe on the Lord Jesus 
Christ." At the place of execution he addressed his judges and 
prayed for their forgiveness. Turning to the people he said, •' If 
I have wronged any man I ask his forgiveness, as I also forgive 
every one." Then commending his spirit to the Lord Jesus Christ, 
he laid his head upon the block, and the sentence was executed. 
He was the first of the Swiss martyrs. Bullinger, Beformations- 
geschichte, i. s. 145-151. 



CHAPTER IV. 

FURTHER DEVELOPMENT OF THESE TENDENCIES. 

In the development of these radical tendencies in 
the movement for church reform, Simon Stumpf, 
Pastor of the church at Hongg, was especially pro- 
minent ; and not long after the Second Discussion, 
by reason of the zeal with which he proclaimed the 
views of the new party, he was dismissed from his 
pastorate by the Zurich Council. His people earn- 
estly entreated that he might be permitted to remain. 
But the Council would not recede from the position 
it had taken, and as Stumpf continued to preach, a 
decree of banishment was issued December 25, 1523, 
and Stumpf went into Germany. ^ 

It was by Stumpf that the idea of a church, com- 
posed of believers only, according to the New Testa- 
ment model, was first suggested to Zwingli. The 
suggestion seems to have been made in the summer, 
or more probably in the autumn, of 1523, certainly 
previous to the Second Discussion. The idea was 
unquestionably derived from a study of the New 
Testament. Whether it was original with Stumpf or 

* Fiisslin, Beytrdge, ii. s. 43. 

4 73 



74 THE ANABAPTISTS IN SWITZERLAND. 

not is unknown. That at this time, however, this idea 
was cherished only among those who had separated 
from Zwingli in the work of reform, is certain. These 
men had made the Bible the supreme authority in 
matters of faith and practice. Having separated 
from the Church of Eome, they naturally asked, 
What should take its place ? They turned to the 
Scriptures for an answer. There they learned that 
the apostolic churches were composed of those only 
who were the avowed followers of Christ, and that a 
union of believers and unbelievers, as in the Komish 
Church, or the new State Church, had no warrant in 
the sacred word. That such an idea should have had 
its origin and advocacy among these radicals is a 
witness to the profound religious spirit from which it 
proceeded. ^ They made much of the necessity of 
personal godliness ; and to restore primitive Chris- 
tianity, as they found it in the New Testament, was 
the end toward which they devoutly pressed." '' Let 
him who will stand with Christ," said Grebel, " stand 
at his side." 

And this he urged upon Zwingli. But his words 
were powerless. Zwingli would have no Donatist 
church, consisting of saints alone, he said. ^ In 
support of his position he appealed to the words of 

1 Cornelius, Geschichte des Miinsterischen Aufruhrs, ii. s. 22. 
3 Dorner, Geschichte d. prot. Theologie, s. 293. 



FURTHER DEVELOrMENT. 75 

Christ. '' He that is not against us, is for us ; " 
also to the parable of the tares and the wheat, claim- 
ing that such a separation as was proposed would not 
be in harmony with the teaching of the parable. 
Besides, if they were now to separate the tares from 
the wheat, what would remain for the angels to do at 
the end of the world ? 

Subsequently, Felix Mantz endeavored to win 
Zwingli to the new view. Like Grebel, Mantz was a 
native of Zurich, a son, though not by marriage, of a 
canon of the Cathedral. He was a man of scholarly 
tastes, and had given particular attention to the He- 
brew language, which he had studied under Ceporinus 
(Jacob Wiesendanger). He had been associated 
with Zwingli from the commencement of church 
reform in Zurich, it would seem ; ^ but at this time 
he was in full sympathy with Gi'ebel. In his inter- 
view with Zwingli, urging the importance of purity 
in the church, Mantz appealed to the testimony of 
Paul, and maintained that fornication, adultery, cov- 
etousness, and the like should not be allowed among 
Christians. He would have Zwingli take this posi- 
tion, and give notice to this effect. '^ You do this," 
answered Zwingli, ''and exclude from the church 
those who have these vices." " It is mot in my power," 
added Mantz : " I am not bishop, like Zwingli." 
^ BuUinger, Beformationsgeschichte, i. s. 30. 



76 THE ANABAPTISTS IN SWITZERLAND. 

And SO the breach between the radicals and Zwin- 
gli widened daily. Grebel and his associates came 
together frequently for the study of the Scriptures 
and mutual edification. In their study they were not 
long in discovering that there is no scriptural foun- 
dation for infant baptism, and they assailed the prac- 
tice as a human invention. Zwingli, as he himself 
confesses, had at one time entertained the view that 
it would be better not to baptize children until they 
were somewhat advanced in years.^ Like Luther, he 
thought at first that faith before baptism was indis- 
pensable. In conversation with Qrebel, Hubmeier, 
anl others, Zwingli had frequently taken this posi- 
tion. ^ But in his opposition to the radicals he was 
led to abandon it. There was another consideration 
that influenced him. '' He saw that the setting aside 
of infant baptism was the same as setting aside the 
National Church, exchanging a hitherto national re- 
formation of the church for one more or less Donatist. 
For if infant baptism were given up, because faith 
was not yet there, then there only remained as the 
right time for it the moment when living faith and 

^ See Werhe, ii. s. 245. 

^ Egli, Die Zaricher Wiedertdufer,s. 17, says : "Zwingli und 
die andern Pradicanten begriffen diesen Eifer anfangs nicht, bis 
sie merkten, dass es auf die Wiedertaufe als auf ein Abzeichen 
der angestrebten Sonderkirche abgesehen sei." 



FURTHER DEVELOPMENT. 77 

regeneration were certain. And then baptism would 
become the sign of fellowship of the regenerate, the 
saints, who bind themselves together as atoms out of 
the world." ^ 

In March, 1524, the pastor at Eifferschwyl preached 
a sermon in which he referred to infant baptism as 
" a useless thing. One might as well baptize a cow 
or a calf," he said. In the same month Grebel wrote 
to Vadian : ^ " Those who understand the teaching of 
the Scriptures in reference to baptism refuse to allow 
their children to be baptized." About the same time, 
at Wytikon, William Eeublin began to preach against 
infant baptism, and not a few among his people were 
won to the new doctrine. At length, during the 
summer, ' the leaders of the radical party expressed 
a desire to discuss the subject with the Zurich pastors. 
The desire was granted, and the discussion was held 
in private, with witnesses for both parties. Two ses- 
sions were held without any practical result. 

At last, early in August, the members of the 
Council summoned before them two men from Wyti- 
kon who had refused to have their children baptized. 
At the examination that followed, the accused replied 
that they had acted according to the teachings of 

' Dorner, Oeschichte d. prot. Theologie, s. 293, 294. 

Zwingli, Werke, ii. s. 231. 
s Zwingli, Werke, ii. s. 261. 



78 THE ANABAPTISTS IN SWITZERLAND. 

Reublin. The latter was arrested and imprisoned,^ 
and a commission was appointed to examine him in 
reference to his teachings, and report to the Council. 
It was also ordered that those who had unbaptized 
children should have them baptized, or submit to a 
fine of a silver mark. At the same time the two 
from Wytikon were summoned before the Council, 
three others from ZoUikon, a village near Zurich, 
also heads of families, who had refused to have their 
children baptized, were ordered to present themselves 
for examination by the Council. When asked, why 
they had not had their children baptized, they replied 
that children ought not to be baptized until they 
were old enough to exercise personal faith, and ap- 
pealed to the word of Grod as their authority for tak- 
ing this position. At the close of the examination 
they were threatened with punishment if they per- 
sisted in their obstinacy, but the threats of the Council 
were of no avail, and the children remained unbaptized. 
On his return to Waldshut, after the Second Zurich 
Discussion, Hubmeier had devoted himself zealously 
to the work of church reform. The old church 
party, however, was not inactive, and, not long after, 
a request for the removal of Hubmeier from his pas- 
torate was made to the Waldshut authorities. Sub- 

^ Fiisslin. Beytrdge, ii. s, 64-67. , 



FURTHER DEVELOPMENT. 79 

sequently it was urged by some that Hubmeier should 
be giveu up to Austria, Waldshut being within the 
imperial jurisdiction. The opposition to Hubmeier 
on the part of his Romanist opponents was at length 
so strong that he deemed it best to ask to be relieved 
of the duties of his office. This request having been 
granted, Hubmeier left Waldshut, August 17, 1524, 
and proceeded to Schaffhausen, accompanied by a 
guard of Waldshut citizens as far as the boundaries 
of the Canton, where he was met by horsemen from 
ScahaiFhusen, who conducted him to their city. Here 
he foand an asylum, not in a private house it is 
thought, but in a cloister. 

His enemies, however, followed him, and the Coun- 
cil of Schaffhausen was earnestly implored to arrest 
and imprison him, or to deliver him into the hands 
of the Emperor. Hubmeier accordingly appealed to 
the Council for justice, and declared himself ready to 
submit his case in a discussion. In communicating 
his views, he addressed three letters ^ to the Coun- 
cil. In the second of these letters, with implicit con- 
idence in the triumph of the truth, he offered to 
meet his opponents, together with the pastors of Lu- 
cerne, Appenzell, Uri, and Baden, and discuss the 

* Ein ernstliche Christenliche erbietung an einen Ersamen 
Rate ze SchaffTiusen, durch doctor Baldazar Huhmur von fridhtrg^ 
Pfarrern ze Waldshut, bestehen. Die Warhdt ist untodtlich. 1524. 



80 THE ANABAPTISTS IN SWITZEELAND. 

points at issue between them. " If I am wrong/' he 
said "let me be punished. If, however, these pastors 
are wrong, I ask only that they may be brought to a 
knowledge of their error, and left unpunished," and 
he closed his letter with these noble words : " Divine 
truth is immortal, and although for awhile it may be 
arrested, scourged, crowned, crucified, and buried, 
it will, nevertheless, on the third day rise victorious, 
and rule and triumph forever and ever." 

In a third letter to the Council, Hubmeier repeated 

his request for a discussion. He was unwilling he 

said, to be condemned unheard ; and, still confident 

of the rightfulness of his position, he wrote : "I am 

ready to give all men an account of my doctrine, my 

belief, and my hope, as for two years I have preached 

the same. If I have spoken the truth, why am I 

assailed and others for my sake ? If I have erred and 

taught what is false, I call upon all Christians to 

testify to the same, and from the Scriptures to show 

me again the right way." The appeal closed with 

these words : " I entreat all believers in Christ to unite 

with me in prayer to Cod that he will impart to me 

his grace and strength, and bestow upon me a brave, 

unterrified, princely spirit, to the end, that I may 

rest upon his holy word, and in a true Christian faith 

may commend my spirit into God's hands, through 

our Lord Jesus Christ, his only begotten Son." 



FURTHER DEVELOPMENT. 81 

It is thought by Schreiber^ that Hubmeier, dur- 
ing this residence in SchafFhausen, wrote his tract 
entitled, " Concerning Heretics, and those who Burn 
them," ^ in which he maintains that the burning of 
heretics cannot be justified from the Scriptures. 
Christ taught that the wheat and the tares are to 
grow together. The burning of curious books he 
holds is not unchristian according to Acts 19 : 19. 
" It is a small thing to burn innocent papers," he 
adds, " but to point out errors, and to confute them 
with the Scriptures, that is art." 

Meanwhile there was a change in the state of 
affairs in Waldshut. As the imperial government 
was making strenuous efforts to support the old 
church party there, Waldshut called upon its friends 
for help, and issued an address '' To all believing 
Christians." 

" We are decried," says the address, " on account 
of new doctrine. This is done through ill-will. We 
hear of no new doctrine, and know of none ; but hear 

^ Taschenbuch fur Oeschichte u. Alterthum in S'dddeutschland 
1839, s. 63. 

2 Von Ketzern und iren Verbrennem. Vergleichung der Oe~ 

schrifften, zusammengezogen durch Doctor Balthazeren Fridbergem, 

Pfarrem zu Waldshut, zu Gefallen Bruder Anthonin, Vicari zu 

Constanz, dem ausserlesenen Thorivcichter on ain Fosaunen. Fie 

Warheit ist untodtlich. Anno 1523. Jar. 

4* 



82 THE ANABAPTISTS IN SWITZERLAND. 

only the doctrine of Christ as taught by himself and 
his apostles, by his command. . . . It is said that at 
Waldshut Luther's doctrine is preached. We know 
not who Luther is, and we know not his doctrine. 
Without doubt he is a man as we ; if he speaks or 
writes the truth, it is not his own truth, but Christ's. 
Christ we know, and daily from his holy word we 
learn more concerning him. We are not baptized in 
the name of Luther, or any other man, but of Christ ; 
in his name we bend the knee, not in the name of 
Luther; in his name we must be saved." 

A special appeal was made to the Council of Zurich 
where an armed force was at once raised for the 
assistance of the " Christian brethren at Waldshut," 
who were ''suffering under the heavy handof tyranny." 
This force entered Waldshut by night during the first 
week in October, but in a few days, there being no 
immediate need of their services, many of the Zurich 
soldiers returned to their homes. 

Toward the end of October, Hubmeier again ap- 
peared in Waldshut, and was received with great joy 
by the people. One of the first things he did after 
his return was to challenge the old church party, in- 
cluding his earlier friend and instructor, Dr. John 
Eck, to a discussion ; and to the challenge he ap- 
pended twenty-six theses in Grerman and Latin.-^ 

The theses in both Latin and German were published in the 



FURTHER DEVELOPMENT. 83 

But the discussion did not take place. Eck had 
more pressing matters on hand ; and Hubmeier was 
soon busily engaged in the work he had laid down 
when he withdrew from Waldshut. 

It was while Hubmeier was in Schaffhausen that 
we find Grebel and his friends in correspondence 
with Miinzer ^ and CarLstadt. There is a reference 

Latin edition, from the press of Froschauer in Zurich, bearing 
date of November 4, 1524. 

^ Thomas Miinzer was born at Stollberg, at the foot of the 
Hartz Mountains, toward the close of the 15th century. Seide- 
mann {I%07nas Miinzer,) thinks it was about the year 1490. In 
reference to his early years, his education, and the place where he 
studied, information is wanting By some it is thought that he 
took his University course at Wittenberg. Others find evidence 
that he was not a stranger in Leipzic, and think he may have 
pursued his studies there. Melanchthon confesses that he had a 
good knowledge of the Scriptures. That Miinzer took the Univer- 
sity degree of Master of Arts, we know from letters in which he 
is addressed by this title. For several years he devoted himself 
to teaching, first at Aschersleben; then at Halle. From Halle he 
went to Frohsa, near Aschersleben, where he held a minor eccle- 
siastical position. Later, about the year 1518, he was a teacher 
in the St. Martin's Gymnasium, in Brunswick. Afterwards we 
find him residing with Hans Pelt, a clergyman, probably a resi- 
dent of Aschersleben. About New Year's Day, 1519, he was in Leip- 
zig. Early in the same year he was made chaplain and confes- 
sor of the nuns in the cloister, Beutitz, near Weissenfels. There 
in his opposition to the Romish doctrine of transubstantiation, as 
Luther tells us, Miinzer was accustomed at the morning mass to 



84 THE ANABAPTISTS IN SWITZERLAND. 

to tliis correspondence in a letter which Grebel ad- 
dressed to Vadian, September 3, 1524, in which he 
mentions the fact that he was then writing to Carlstadt 
and was about to write to Miinzer, both of whose 
tracts against Luther — his ^'Protestation," and 
his " getichten Glawhen " — Grebel had just received 
and read. He also proposed, he said, to write to 
Luther, and was busy preparing a theological work. 

omit the words at which the transformation is said to be effected. 
Indeed, as a Reformer he was already in advance of Luther, 
though on friendly terms with him, and interested in the course 
upon which he had entered. At the discussion which Luther had 
with Eck, at Leipzig, commencing July 24, 1519, Miinzer was pro- 
bably present, and it was not without Luther's knowledge, that 
in the following year Miinzer was called to Zwickau, where at 
first he became a preacher at St. Mary's, and afterwards at St. 
Catherine's. There he boldly denounced the monks, and at length, 
abandoned by the Wittenberg Reformers on account of his radical 
views, he took his place with the Zwickau Prophets, not that he 
shared their views in any great degree, but because he was in 
sympathy with them more than wiln Luther or his associates. 
In 1521, he went into Bohemia " to speak the divine message oi 
love and liberty." January 21, 1522, he was in Nordhausen, 
where he remained, it is thought, until the close of the year. At 
Easter, 1523, he was at Alstedt, near Eisenach, where he had re- 
cieved an appointment as preacher, and where shortly after he 
was married to a nun who had renounced her vows, a step in 
which he was followed by Luther two years later. His first work, 
in which also he had in Luther a successor, was to set aside the 
Latin liturgy, and to arrange for a free church service, wholly in 



FURTHER DEVELOPMENT. 85 

Grebel's letter to Mtinzer was dated Septembers, 1524, 
and was signed not only by Grebel, but by Andrew 
Castelberg, Feliz Mantz, Hans Ockenfuss, Bartbolo- 
mew Baur and Henry Aberli. Castelberg was a 
bookseller of Chur in Graubtinden, the Canton of the 
Grisons. Hans Ockenfuss was a tailor -in Zurich, 
and was one of those, who, in the previous year, were 
engaged with Hottinger in the destruction of the 
great cross that stood outside of the upper gate of the 
city.^ The letter has been preserved,' and is ex- 
ceedingly creditable to the Swiss radicals. At the 
outset, Grebel makes mention of MUnzer's tracts and 
says that he and his associates have been greatly 
rejoiced to find one in agreement with themselves, 
one who ventures to show evangelical preachers their 
lack in reference to vital points, and exhorts him 
fearlessly to preach the divine word. He also, at the 
same time, notices some matters in which he and his 
friends differ from Miinzer." We understand," he 
writes, '' that you have translated the mass-service 

the language of the people. Crowds from the country around 
came to hear him preach. In the summer of 1524, he denounced 
image worship so vehemently that some of his hearers soon found 
a iSeld for iconoclastic labors. 

^ Fiisslin, " Bey tr age ii. s. 38. 

2 See Cornelius, Geschichte d. Miinsterischen Aufruhrs, ii. s. 240- 
247. 



86 THE ANABAPTISTS IN SWITZEELAND. 

and introduced new German hymns. This is not 
well, since we do not find in the New Testament any- 
teaching, or example, in reference to singing. If 
Miinzer and Carlstadt are supported by tithes and 
rents, Grebel exhorts them to give up their livings. 
" You know," he said, " how a shepherd should be 
supported. We expect much of Jacob Strauss,^ 
and others like him whom the Wittenberg doctors 
lightly esteem." He also regrets that Miinzer had 
set up tables of the law. *' For this," he says, " we 
find no Scripture nor example in the New Testament. 
In the Old Testament there was the outward repre- 
sentation, but in the New the writing is on the fleshly 
tables of the heart." He expects him farther to hold 
the word of God, and make a Christian church with 
the help of Christ and his people, as laid down in 
Matthew 18. As to the sword, it is not to be used to 
defend either the gospel or those who receive it. 
Concerning Miinzer 's view in reference to baptism, 
they desired further information. Concerning the 
view held by himself and his companions, Grebel says, 
" From the Scriptures we learn that baptism signi- 
fies that by faith and the blood of Christ our sins 
have been washed away, that we have died to sin, and 
walk in newness of life ; that assurance of salvation is 

^ He was a preacher in Eisenach, and an opponent of the 
tithe system. 



FURTHER DEVELOPMENT. 87 

through the inner baptism, faith, so that the water 
does not confirm and increase the faith, as the Wit- 
tenberg theologians say, nor does it save." Concern- 
ing infant baptism, Grebel adds : '' We believe that 
the Scriptures teach that all children, who have not 
arrived at the knowledge of good and evil, are saved 
by the sufferings of Christ." Infant baptism, there- 
fore, is declared to be a blasphemous offence against 
all Scripture, and in reference to his own practice, ^ 
which was to baptize every two or three months 
those born in this interval, Miinzer received the fol- 
lowing delicate hint, though of course unintentional ; 
"Since you have expressed yourself against that 
infant baptism, we hope you do not sin against the 
eternal word, wisdom, and command of God, accord- 
ing to which believers only are to be baptized, and 
you decline to baptize infants." In conclusion, the 
Zurich radicals beg Miinzer and Carlstadt to regard 
them as brethren, and to write to them. 

The messenger who was to carry the letter was 
delayed, and Grebel added a second letter, ^ in which 
he informed Miinzer that he had written to Luther, 
and that Andrew Castelberger had written to Carl- 
stadt. He also referred to a tract of Luther's against 

^ Stated in conversation with Oekolampadius, at Basel late in 
the autumn of 1524, Herzog. Das Lehen J. Oekolampads i. s. 302, 
2 Cornelius, Geschichte des Munsterischen Avfruhrs, ii. s. 247. 



88 THE ANABAPTISTS IN SWITZERLAND. 

Miinzer, probably the " Letter to the Saxon Princes 
concerning the Factious Spirits," which had reached 
Zurich since the first letter was written. Eeferring to 
himself and his companions, Grebel says that they 
were denounced from the pulpits as devils appearing 
as angels of light ; and that they anticipated greater 
persecution. " Pray for us," he adds. This letter 
was not signed by the same persons as the other. 
Instead of Baur we find John Brodli^ and Hans 
Huiuf of Halle, who, it is thought, was the medium 
of communication between the radicals in Saxony 
and those in Switzerland. 

In a postscript, it is stated that copies of these let- 
ters were not retained, and as the letters themselves, 
in Grebel's hand-writing, are among the Vadian 
manuscripts in the library at St. Gall, it is probable 
either that for some reason they were not sent, or 
that they failed to reach Miinzer, and so were re- 
turned to their author. Indeed, at the time when the 
letters were written Miinzer was no longer in Alstedt. 
The situation there had become unfavorable for his 
plans, and about the middle of August, 1524, he had 
removed to Miihlhausen. But there, also, opposition 

^ Brodli or Brodlein, who, according to the custom of the time, 
translated his name into Latin, and called himself Paniculus, 
comes before us first in 1523, as pastor at Quarten on Lake Wal- 
lenstadt. He was now an assistant to the pastor at Zollikon. 



FURTHER DEVELOPMENT. 89 

was soon manifested, and September 27, three weeks 
after the date of Grebel's first letter, Miinzer was 
ordered by the Council of the city to leave the place. 
"What he had learned concerning the Swiss radicals, 
doubtless, led him to make his way into Switzerland. 
He went by way of Nuremberg and Basel. In Basel 
he had an interview with Oecolampadius in which the 
expression of his views was characterized by modera- 
tion. ^ Miinzer tarried only a short time in Basel,- 
but made his way to the village of Griessen in Klett- 
gau, where he spent eight weeks, probably the months 
of October and November, as we know from the 
Miihlhausen Chronicle ' that he returned to Miihl- 
hausen, December 15. Here, Bullinger says, ^ Miin- 
zer was visited by Grebel, Mantz, and others, but no 
record of the conference has been preserved. Nor 
do we find that the leaders of the Swiss radicals had 
any subsequent dealings with him. As Grebel's let- 
ter shows, he and his associates were not in agree- 
ment with Miinzer in reference to baptism. They 
did not believe in the use of the sword as did he. 
Doubtless, they now found that in purpose they and 
the Saxon Keformer difibred widely. Miinzer's aims 
were social and political chiefly. He would right the 

1 Herzog Das Leben J. Oeholampads, i. s. 301-303. 

^ Schmidt, Zeitschr. fur Oeschichtswissenschaft, iv. s. 368. 

3 Heformationsgesehichte, i. b. 224. 



90 THE ANABAPTISTS IN SWITZERLAND. 

wrongs of the oppressed peasants, and with this end 
in view he had brought with him. certain '^ articles/'^ 
probably the celebrated Twelve Articles, ^ into which 
the demands of the peasants had been compressed. 
But Grebel and his friends, who were also in sympa- 
thy with the oppressed peasants, would bring about 
a better state of things, not by revolution, but by re- 
storing primitive Christianity : and so, believing in 
different methods of accomplishing the great end 
they had in view, they seem to have separated with- 
out forming a closer alliance, and took the different 
paths they had already marked out. 

Carlstadt, 3 with whom Grebel had also been in 

1 Seidemann, Thomas Munzer, s. 152. 
. 2 Zimmermann, Allgemeine Geschichte des grossen Bauern- 
krieges, 2te Theil, s. 109, is of the opinion that the Twelve Articles 
"were written by Munzer. 

' Andrew Rudolph Bodenstein, commonly known as Carlstadt 
from his birth-place, was some years older than Luther. Con- 
cerning the place of his education, it is only known that it was at 
some University outside of Germany. He was Baccalaureus bib- 
licus when he came to Wittenberg in 1504. In 1508, he received 
a minor ecclesiastical position in Wittenberg. In 1510, he was 
made a Doctor of Theology ; and, in 1513, he was elected Professor 
of Theology in the University. He visited Rome in 1515, where 
he remained a year. Returning to Wittenberg, he vehemently 
attacked Luther at the beginning of his reformatory work, but 
afterward became one of his most ardent supporters. Dorner, 
Geschichte d.prot. Theologie, a. 123, says, " By means of his treatise, 



FURTHER DEVELOPMENT. 91 

correspondence, was banished from Saxony in Sep- 
tember, 1524. Not long after, a messenger dispatched 
by him, Dr. Gerhard Westerburg of Cologne, ap- 
peared in Zurich. He brought a letter and a pack- 
age of tracts from Carlstadt, and during his stay of 
six days gave the Grebel party a full account of Carl- 
stadt's ^contest with Luther at Jena. Soon we hear 
of Carlstadt at Basel, whence, during the first half 
of October, he proceeded to Strasburg, carrying with 
him six or seven tracts which he had printed in Ba- 
sel, and of which the larger number had reference to 
the Lord's Supper. In one of these tracts he dis- 
cussed infant baptism, which he would have set aside. 
These writings attracted great attention, as they 
were widely circulated, and were hailed with especial 
delight by Grebel and his friends. The Zurich Coun- 
cil forbade their sale, though Zwingli advised a dif- 
ferent course, and even asked that nothing should be 
done to hinder their circulation. Later, when Carl- 

Libdlus de canonicis scripturis (August, 1520) he, in eloquent 
words, contributed not a little to enforce the duty of universal 
acquaintance with the Scriptures, and thus to prepare the way for 
Luther's translation.'' On the appearance of the Zwickau pro- 
phets in Wittenberg, in December, 1521, Carlstadt was not only 
ready to welcome them, but to admit their claims. He laid aside 
the title of Doctor, and gave himself the name of " Neighbor An- 
drew." But he seems to have adopted more moderate views, and 
at the beginning of 1523 he was still lecturing in the University. 



92 THE ANABAPTISTS IN SWITZERLAND. 

stadt was in Zurich, lie called on Zwingli, but the 
chief purpose of his presence in the place was to make 
the acquaintance of his new "brethren." 

A friend of Miinzer and Carlstadt, Martin Cella- 
rius, well known as an associate of the Zwickau pro- 
phets, was in Zurich about this time, certainly pre- 
vious to 1525. He avoided a conference with Zwingli, 
it is said, but had repeated interviews with the radi- 
cals, and was in agreement with them in their oppo- 
sition to infant baptism, oaths, etc. 

The year 1523 was one of great literary activity with Carlstadt. 
In September, he left Wittenberg for Orlamunde, where he re- 
mained preaching until he was compelled to give up his pastorate 
there in the summer of 1524. In August, he was in Terra. In Sep- 
tember, he returned to Orlamunde, and was banished September 
17. At the end of September or early in October, he left Orla- 
munde, went first to Rothenburg on the Tauber, and then to Stras- 
burg. See Jager, Andreas Bodenstein von Carlstadt^ Stuttgart, 1856. 
1 Cellarius was » native of Stuttgart. He made the acquaint- 
ance of Melanchthon at Tubingen, and followed him to Witten- 
berg. When the Zwickau prophets appeared in Wittenberg he 
was among their opponents. But it happened to him, as later to 
Bernhard Rothman in Miinster, that^ he soon went over to the 
opposite party. When compelled, with Stubner, to leave Wit- 
tenberg, he went to Kemberg, In 1525, he went into Prussia 
where he was imprisoned for a short time He was then full of 
hope concerning the speedy establishment of the New Jerusalem. 
In later years, he returned to the views of the Reformers, and in 
1536 he was made professor of philosophy, afterward of theology, 
at Basel in Switzerland. He was learned in the Hebrew, Syriac, 
and Chaldee languages. His death occurred in 1560. 



CHAPTEE V. 

ANABAPTISM INSTITUTED. 

Hitherto, in his sermons and addresses, Zwingli 
had referred to the radicals in terms that could not 
be misunderstood. He now was even more direct in 
his assaults upon them. In a tract ^ published in 
December, 1524, he denounced their views as those 
of men who were rather puffed up by their conceits 
in reference to the gospel, than inflamed by love. 
Before the appearance of this tract Grebel received 
information, concerning Zwingli's purpose ; and, De- 
cember 15, he wrote to Vadian that as soon as the 
tract appeared he would send him a copy. Vadian 
replied, December 28, urging Grebel to moderate his 
zeal and maintain friendly relations with Zwingli ; 
but to a like exhortation from the same source Grebel 
had already replied that he must be true to his con- 
victions of duty, and such was his opinion still. 

Zwingli's tract soon appeared, and made still w^ider 
the breach between the conservative and radical Re- 
formers. At this time the matter of infant baptism 

^ Welche Ursach geben zu Aufruhrcn. 

93 



94 THE ANABAPTISTS IN SWITZERLAND. 

was prominent in the thoughts of both parties, and 
conflict was not unfrequently the result. Megander, 
one of the Zurich preachers, was defending the prac- 
tice in a sermon, when Jacob Hottinger interrupted 
him. At ZoUikon, Brodli had a heated discussion 
with an assistant from the Cathedral in Zurich. About 
New Year's Day, 1525, Grebel's wife gave birth to 
a daughter, A week after, Grebe Iwrote to Vadian : 
'' The child's name is Eachel : she has not yet been 
baptized in the Eomish bath." 

Indeed, so strong now was the opposition to infant 
baptism, that it was thought best by the Council to 
have the subject considered in a public discussion. 
A call was accordingly issued for such a discussion 
on Tuesday, January 17, 1525, in the Council Hall 
in Zurich. ^ Before the discussion, however, Grrebel 
addressed a letter to the Council in which he ex- 
pressed a desire that the discussion should be in 
writing, and on the basis of the Scriptures ; but the 
members of the Council withheld their assent. 

The call for the discussion was announced from 
the Cathedral pulpit in Zurich on the Sunday that 
preceded the meeting. It was said that among others 
Hubmeier would be invited. It is believed, however, 
that he was not. It is certain that had he appeared 

^ Egli, Actensamlung z. Gesch. d. Zurcher Heformation, 270, 
Nr. 618. 



ANABAPTISM INSTITUTED. 95 

he would have taken a place with the opposition ; for 
only a day before the discussion, in a letter to Oeco- 
lampadius/ he expressed very decidedly his objec- 
tions to infant baptism. '' I believe, yes, I know," 
he said, " that Christianity will not prosper unless bap- 
tism and the Lord s Supper are brought back to their 
original purity." 

The prominent leaders of the opponents of infant 
baptism at the discussion were Grebel, Mantz, and 
Eeublin. Andrew Castelberger and Hans Brodli also 
were present, and two others, Ludwig Hetzer and^ 
George Blaurock, who had recently united their for- 
tunes with those of the radical party. Hetzer, as we 
have seen,was present as a friend of Zwingli at the Sec- 
ond Zurich Discussion, in October, 1523. He remained 
in Zurich, still on friendly terms with Zwingli, though 
sympathizing more and more with the radicals, until 
the middle of June following, when he made his way 
to Augsburg, bearing with him a letter of introduc- 
tion from Zwingli to Frosch, one of the pastors in that 
city, commending him as an exceedingly learned 
young man. His translation of Bugenhagen's CoTn- 
raentary on the Ten JEjnstles of Paul, which he pub- 
lished about this time, he dedicated to Andrew Eem, 
a wealthy and influential citizen of Augsburg, through 

1 Zwingli, Werhe, ii. s. 338. 



96 THE ANABAPTISTS IN SWITZERLAND, 

whom he made many valuable friends. But there 
were many adversaries in Augsburg, and late in the 
year he made his way back to Zurich, where, though 
he revisited Zwingli, and recounted his Bavarian ex- 
periences, he threw himself into the radical move- 
ment. 

Of Blaurock, we read for the first time in connec- 
tion with this discussion of January 17, 1525. Of 
his previous life, we only know that he had been a 
monk. On account of his oratorical gifts, he was 
called the second Paul ; and such was his fiery ardor 
and his great executive ability, that he henceforth 
held a prominent position in the radical party. " In- 
fant baptism," he said, " is an invention of men, and 
whatever is from men is from the devil." Without 
doubt, Blaurock had joined the party only a short time 
before the discussion, otherwise he would have made 
himself known. He was not a man who would re- 
main, or could be kept, in the background. 

Bullinger, the historian, was at that time a school- 
master at Oappel, and his account of the discussion^ 
is that of an eye-witness. The opponents of infant 
baptism, he says, maintained that infants can neither 
exercise faith nor understand what baptism signifies : 
that baptism is to be administered to believers only, 

^ Heformationsgeschichte, i. s. 238, 



ANABAPTISM INSTITUTED. 97 

to those to whom the gospel has already been preached, 
who comprehend it, desire to be baptized, and hence- 
forth to walk in newness of life. Such is the teach- 
ing of the Grospels and the Acts of the ApDstles. In 
his reply, Zwingli used the arguments he had previ- 
ously brought forward. Infant baptism, he said, 
takes the place of circumcision. In 1 Corinthians 
7: 14, Paul speaks of the children of Christian parents 
as holy, (d.-fca). The Council listened to these and like 
arguments and decided that the victory was with 
Zwingli. On the following day ^ a mandate was is- 
sued requiring those who had unbaptized children to 
have them baptized during the following week, or be 
banished. ^ It was also ordered that in Zollikon the 
font which had been thrown down in the preceding 
summer should be repaired, and that inquiry should be 
made concerning the guilty parties. Three days later, 
January 21, they directed their attention to the lead- 
ers of the radical party. Grrebel and Mantz were or- 
dered to abstain from further discussion, while their 
associates who were not natives of the Canton, name- 
ly, Beublin, pastor at "Wytikon, Brodli, assistant at 
Zollikon, Ludwig Hetzer, and Andrew Castelberger, 
were required to leave the country within the week 

^ Egli, Adensammlung, z. Qesch. d. Zilrcher Reformation, 275, 
Nr. 621, also 622. 
2 Fusslin, Beytrdge, i. s. 189-201, 



98 THE ANABAPTISTS IN SWITZEELAND. 

following.^ Eeublin and Brodli went to SchafFhau- 
sen and Waldshut ; Hetzer returned to Augsburg. 
Castelberger, on account of illness, was allowed to 
remain in Zurich one month, but was forbidden to 
hold religious meetings.^ 

This last injunction was not without significance. 
It was in these private gatherings especially that the 
seeds of the radical movement had been sown. Here 
the '^ brethren " assembled for mutual edification. 
The exercises were of the most familiar character. 
After a season of prayer, the Scriptures were read, 
Grebel and Mantz translating from the original He- 
brew and Greek for the benefit of those who were 
unacquainted with the ancient tongues. The mean- 
ing of the sacred word was then unfolded under the 
guidance, as it was believed, of the Holy Spirit. Many 
of the " brethren " were from the humbler classes of 
society ; but that among them there were soon de- 
veloped not a few who were mighty in the Scriptures, 
we may easily conceive. 

The decision of the Council with reference to those 
who had neglected to have their children baptized 
failed to secure submission to the repudiated ordi- 
nance. The parents had acted from convictions of 

* Fiisslin, Beytrage, iv- s. 251, 252. Egli, Actensammlung, 278, Nr. 
624. 
2 Egli, Actensammlung, 279, Nr. 639. 



ANABArTISM INSTITUTED. 99 

duty which they were unwilling to surrender. " We 
must obey God rather than men," they said. Ac- 
cordingly, February 1, a second mandate followed, 
requiring the magistrates to arrest and imprison 
those pastors who refused to comply. It was also 
enacted that, unless severe illness prevented, child- 
ren should be brought to the church for baptism as 
soon as they were born. Thus infant baptism, which 
hitherto had been a law of the church, became an 
ordinance of the civil power. ^ 

It is at this time that we find the first reference to 
anabaptism in the history of the reform movement in 
Switzerland. Very naturally those who denied the 
validity of infant baptism were led to consider their 
own duty in reference to the Scriptural command 
concerning baptism. At one of the meetings of the 
'' brethren " at Zurich, according to a Moravian 
chronicle,^ all bowed in prayer before God that he 
would grant them power to fulfill the divine will 
Blaurock, thereupon, arose and asked Grebel to bap- 
tize him upon his confession of faith. Again he fell 
upon his knees, and Grebel baptized him. All the 
rest present were then baptized by Blaurock. The 
celebration of the Lord's Supper followed. At the 
house of Rudolph Thomam, at Zollikon a like scene 

^ Egli, Actensammlung, 281, Nr. 631, 632. 

2 Cornelius Oeschichte des Munsterisclien Aufruhrs, ii. s. 26, 27. 



100 THE ANABAPTISTS IN SWITZERLAND. 

was enacted not long after. There was a meeting of 
the '^ brethren " there. After they had long read 
and conversed together, John Brubbach of Zurich 
arose and wept aloud, saying that he was a great 
sinner, and desiring the others to pray for him. Here- 
upon Blaurock asked him if he desired the grace of 
God. He replied, * Yes.' Then Mantz rose and said, 
'' Who will forbid me to baptize this person ?" ' No 
one,' replied Blaurock. He then took a dipper of 
water and baptized him in the name of the Father, 
the Son, and the Holy Spirit. Then Hettinger rose 
and desired baptism, and Mantz baptized him." ^ 
In other assemblies in and around Zollikon similar 
cases occurred, and the spread of anabaptisra was 
both rapid and extensive. 

As yet no question in reference to the act of bap- 
tism seems to have been raised, and Grebel and his 
associates administered the ordinance as they had 
been accustomed to see it administered in the churches. 

It has indeed been claimed that anabaptism was 
instituted at an earlier period in the radical move- 
ment in Switzerland. In all the public discussions, 
however, in matters pertaining to baptism, mention 
was made only of opposition to infant baptism. It 
is true that Zwingli, writing a little more than two 

1 Fiisslin, Beytrdge i. s. 265. See also Egli, Actensammlung, 282, 
284, Nr. 636. 



ANABAPTISM INSTITUTED. 101 

years later, says/ that the report of the first re- 
baptism was received a few days after the Second 
Zurich Discussion, accordingly in the summer of 
1524 ; but the statement is connected with events 
which evidently belong to a later date. So, also, 
when Bullinger ^ in his account of the discussion of 
January 17, 1525, represents the opponents of in- 
fant baptism as saying : '' Infant baptism is of no 
value, and one must be rebaptized," he seems, as 
Heberle ^ suggests, to have given expression to 
views which only a little later w ere generally adopted 
by the radicals. 

The mandate of February 1 was at once enforced, 
and in Zollikon twenty -four of those who had refused to 
have their children baptized — and together with Mantz 
and Blaurock, it would seem — were arrested and 
thrown into the Auo;ustinian cloister. At the exami- 
nation that followed, many facts of interest in refer- 
ence to the movement were placed on record, and have 
been preserved. February 7, the imprisoned Anabap- 
tists, with the exception of Mantz and Blaurock, were 
required to take a common oath to pay the costs of 
their imprisonment, and a fine of one thousand gul- 

1 Zwingli Werke, iii. s. 363. 

'^ Eeformationsgeschichte, i. s. 238. 

^ Jahrbiicher fiir Deutsche Theologie, 1858, s. 276. 



102 THE ANABAPTISTS IN SWITZERLAND. 

den.^ On the following day they were released 
and returned to Zollikon. 

MantZ; at his examination, refused to abandon his 
Anabaptist views, and said he should continue to 
baptize. If the members of the Council could not 
allow him this privilege, they could banish him. 
He also stated, it is claimed, that there was more 
behind baptism [anabaptism] which was not yet dis- 
closed. One would neither hear nor know anything 
of baptism than that at last it would overthrow the 
magistracy. ^ Fusslin says it is clear from these 
words that the leaders of the Anabaptists designed 
to overthrow the magistracy. This interpretation is 
contrary to Mantz's testimony at a subsequent 
examination,^ at which he insisted that he meant 
in what he had said concerning the magistracy that 
no Christian could be a magistrate, and that no one 
should inflict capital punishment, since from the 
Scriptures it could not be shown that it is permitted. 
•Blaurock said he was the first to be baptized; that 
Zwingli did violence to the Scriptures, and falsified 
the same more than the Pope; and he offered to make 

1 Fiisslin, Beytrdge ii. s. 336-337. Egli, Adensammlung, 286 
Nr. 637. 

2 Fusslin Beytr'dge ii. s. 342, 343. Egli, Adensammlung, 289' 
Nr. 646. 6. 

^ Fusslin, Beytr'dge, i. s. 254, 255. 



ANABAPTISM INSTITUTED. 103 

his statement good before the Council. A decision 
both in the case of Mantz and Blaurock was announced 
February 18. The former was to be released after 
obtaining bail and payment of the costs, and he was 
informed, that if he should be arrested again, he 
would be thrown into the tower and kept on bread 
and water until he retracted. ^ Blaurock was to 
be released after taking an oath. Mantz's sentence 
was confirmed February 25, but neither he nor 
Blaurock seem to have been released. 

But peace was not restored. The opposition which 
the radicals encountered only inflamed their zeal. 
Suddenly a crowd of men, as if prepared for a jour- 
ney, made their appearance in Zurich. Halting in 
the market-place, they preached the necessity of con- 
version, of a new life of holiness and brotherly love 
The old dragon and his heads, meaning Zwingli and 
his associates, they addressed in the language of pro- 
phecy, foretelling the destruction of the city if the 
people still refused to listen to the voice of the Lord. 
^' Wo, wo to Zurich," they cried ; and the wail that 
went up from the market-place was echoed through 
all the streets of the city. 

Shortly after there was a great gathering of the 
Anabaptists in ZoUikon. Blaurock preached morn- 

^ Fiisslin, Beytrlige, ii. s. 343, Egli, ActensaMmlung, 289. Nr. 466. 



104 THE ANABAPTISTS IN SWITZEELAND. 

ing and afternoon, and then baptized. Here Blau- 
rock met Henry Aberli in Jacob Hottinger's house. 
" Brother Henry/' said Blaurock, '' blessed be God 
that we all believe in Jesus Christy and in that faith 
abide. Brother Henry, are you convinced that the 
Lord Jesus Christ suffered for us, and that what is 
written concerning him is true ? " He answered ''Yes," 
and Blaurock sprinkled him with a handful of water, 
saying, I baptize thee, etc.i 

Meanwhile Grebel had made his way to Schaff- 
hausen. There, with the banished Brodli and Eeub- 
lin, we find him in friendly intercourse with Dr. Se- 
bastian Hofmeister. It was at this time, so far as 
we can ascertain, that the customary mode of bap- 
tism was first called in question by the Swiss Ana- 
baptists. Kessler says : I " Wolfgang Ulimann,^ 
on the journey to Schaffhausen, met Conrad Grebel, 
who instructed him so highly in the knowledge of 
Anabaptism that he would not be sprinkled out of 
a dish, but was drawn under and covered over with 

^ Egli, Die Zuricher Wiedertdufer, s. 27, Actensammlung, s. 297, 
Nr. 674. 

2 Sahbata, i. s. 266. 

^ The son of a prominent man in St. Gall, he had withdrawn 
from the monastery in Chur, and returned to his home, where he 
commenced to learn a trade. For awhile he was of great assist- 
ance to Kessler, the evangelical pastor in St. Gall, but by the in- 
fltience of Hochriitiner he was won to the Anabaptist ranks. 



ANABAPTISM INSTITUTED. 105 

the waters of the Ehine." ^ March 18, Ulimann re- 
appeared in St. Gall. About the same time Grebel 
seems to have returned to Zurich. 

When it became known to the Council in Zurich 
that anabaptism had again been administered in Zol- 
likon, the arrest of the guilty parties was ordered, 
and, March 11, a mandate was issued imposing a fine 
of a silver mark on those who had been baptized since 
the examination in the Augustinian cloister, and 

1 The Independent, in its issue of Marcli 30, 1882, questioned 
the correctness of this translation in so far as the statement that 
Grebel " instructed Ulimann so highly in Anabaptism " is con- 
cerned. The original is as follows : " Wolfgang Uliman, . . . ist 
er uff der fartzu Schaffhaussen an den Cunradt Grebel gestossenund 
by ihm in so hoche erkantnus des widertouffens kommen, das er nitt 
wolt mitt ainer schussel mitt wasser allain begossen, sunder gantz 
nackend und bloss, hinuss in dem Rhin von dem Grebel under ge- 
triickt und bedeekt werden.'' As the Independent questioned the 
correctness of the translation given above, a copy of the original 
with the translation, and the Independent's objection to the same, 
was sent to Prof. W. D. Whitney of Yale College. In reply he 
wrote : " Whether, in the dialect of your quotation by may have 
more of its ordinary English sense than the proper one of Ger- 
man bei is more than I can say ; but as you do not claim it, I 
presume that is not the case. In default of that, the matter ap- 
pears to be one of deduction from the circumstances of the case 
and, so far as I know and can judge them, your view seems to me 
the more natural and plausible one, and the objection made to it 
somewhat forced." It would bo difficult for any one to believe 

that Ulimann instructed himself 

ft* 



106 THE ANABAPTISTS IN SWITZERLAND. 

threatening those^ wlio should thenceforward allow 
themselves to be baptized, with banishment.-^ Offi- 
cers were sent to ZoUikon to publish the mandate, and 
it was rigorously enforced. Of those who were ar- 
rested some renounced anabaptism, and returned to 
their homes. Others were steadfast. Kuotsch Het- 
tinger said, " What God had placed in his heart no 
man could take away.'^ Gabriel Giger of St. Gall, 
whom Grebel, a little while before, had baptized in 
Mantz's house in Zurich, said, " What God commanded 
he would do." Among those who refused to submit 
were Jacob Hettinger, Mantz, and Blaurock. A let- 
ter has been preserved, written by one of the pris- 
oners in the name of his associates, and addressed to 
the '^ brethren." This imprisonment, it said, was a 
trial by God whether they would remain steadfast in 
him. The brethren at home should also remain firm 
and fear neither tyranny nor the sword, since Christ 
with his truth was with them. When they came to- 
gether they should implore God to send them one who 
would teach and baptize. In addressing the letter, 
the writer added the request that his wife would send 
him a copy of the hymn "Christ is arisen."^ On 
every side the prayer was heard, " God, give us 

1 Egli, Actensammlung, a. 295, Nr. 663. 

2 Egli, Die Z'dricher Wiedertliufer, s. 29, Actensammlung, 300, 
Nr. 674. 



ANABAPTISM INSTITUTED. 107 

fearless prophets, who will faithfully preach thine 
everlasting word without admixture of human 
reason." 

March 20, Grrebel, Mantz, Blaurock, and some 
others, were summoned before the three Zurich pas- 
tors, Zwingli, Myconius and Leo Jud, and six mem- 
bers of the Council, and a second discussion was held, 
though with no better results than at the first. As 
separatists they were exhorted to renounce their 
views, and the threat was added that these views 
would no longer be tolerated. Some agreed to recant. 
A few who lived outside of the Canton were banished. 
The rest, fourteen men and seven women, were thrown 
into prison, and kept on bread and water. On 
Wednesday, April 5, 1525, they escaped. ^ Two 
were recaptured. The rest made their way to places 
where the Anabaptists were strong in numbers, es- 
pecially to Gossau and Griiningen. It was a com- 
mon report, as tidings of their escape spread through 
the land, that an angel had given them deliverance. 

And so the Anabaptists were scattered abroad. 
As they went they carried with them the gospel 
which they had received. They believed with Grebel, 
that the Papacy could best be assailed by Anabap- 
tism. Accordingly, in lonely cottages in the valleys 

1 Egli, Adensammlung, 307, Nr. 691. 



108 THE ANABAPTISTS IN SWITZERLAND. 

and along the mountain slopes, the people were quietly 
summoned together. The Bible was read, its divine 
lessons were earnestly and tenderly unfolded, and sin- 
ners were urged to flee from the wrath to come. It was 
a new gospel to thousands, and multitudes with tears 
of repentance asked the privilege of confessing their 
faith in Christ, retiring to some mountain stream to 
exclaim with the Eunuch, '^ See, here is water ; what 
doth hinder me to be baptized ? " The solemn ordi- 
nance was administered, and coming forth from the 
water both the convert and the bearer of the glad 
tidings " went on their way rejoicing." 



CHAPTEE VI. 

EAPID SPEEAD OF ANABAPTISM. 

We have now traced the history of the develop- 
ment of Anabaptism in Switzerland. Zwingli, as we 
have already seen, early foresaw the tendency of the 
radical movement. As Fiisslin says : ^ " The Ana- 
baptists insisted upon discipline, or the exclusion of 
manifestly unworthy members from the fellowship 
of the church. They fancied that a pure church 
could be established, in which there were no sinners. 
Zwingli, on the other hand, had a horror of such an 
idea, partly because he thought this altogether too 
much like the fancy of the Monastic orders of the 
Papacy, and partly because he regarded it as impos- 
sible that the church here upon earth should be so per- 
fect as to include only pure and unspotted members." 

In their conflict with Zwingli, however, the Ana- 
baptists had an immense advantage in the fact that 
in his controversy with the Eomanists he had stoutly 
maintained the authority of the Scriptures in matters 
of faith and practice. Standing on this rock, Zwin- 



' Beytrdge, i. s, 240, note. 

109 



110 THE ANABAPTISTS IN SWITZERLAND. 

gli had won his greatest victories. And here it was 
that the Anabaptists now stood. Not in vain had 
they received their training in the school of the sturdy 
Reformer. 

They had another advantage in the fact in that, going 
from house to house, from village to village, many of 
those whom they addressed had already by their own 
study of the Scripture become convinced that infant 
baptism had no warrant in the sacred word ; and they 
had only to appeal to the consciences of such hearers 
to win them to the newly erected standard. 

Moreover, it was now the time of the Peasant War. 
The Anabaptists of Switzerland declined, it is true, 
to unite* their fortunes with this movement for politi- 
cal reform. The grievances of the common people 
they acknowledged, but they would not aid in the 
endeavor to right them by the sword. Their view 
of the independence of the churches, however, and of 
the limits of the powers of the magistrates, as well as 
the general distress of the people under the tyranny 
of their oppressors, prepared the way in many hearts 
for the words of those who preached a gospel of hope 
for the children of toil and want. 

But most of all the religious spirit of the Anabap- 
tists aided them in the spread of the doctrines which 
they preached. In their own quaint language they 
had left Egypt with its lusts, and had set their faces 



EAPID SPREAD OF ANABAPTISM. Ill 

toward tlie Canaan of their hopes. They made much 
of their Christian experience. Then, too, many of 
them had sacrificed friends and possessions for the 
Kingdom of Cod's sake, counting it a privilege that 
they were permitted, not only to believe on Christ, 
but also to suffer in his behalf. Their only hire was 
souls ; and they knew of no greater joy than that which 
they had in seeing others, especially the weary and 
heavy laden, made the partakers of like precious 
faith ; and to this end they labored with an interest 
that never flagged. 

The influence of the Anabaptist exiles was soon 
discoverable in many places. In Schaffhausen, on 
the northern border of the Swiss Confederation, 
whither Crebel, Brodli, and Eeublin had made their 
way early in 1525, not much was accomplished. It 
was proposed that a public discussion should be held 
in which the views of the Anabaptists and their op- 
ponents should be presented ; but on account of the 
influence of Zwingli, and the Zurich Council, as it is 
supposed, the discussion was not held. 

But at Waldshut, which was on the opposite bank 
of the Rhine, lower down, and within the jurisdiction 
of Austria, the situation was more hopeful for the 
Anabaptist cause. Hubmeier, as we have already 
seen, had declared his agreement with the radicals 
in the matter of infant baptism. In the letter to 



112 THE ANABAPTISTS IN SWITZERLAND. 

Oecolampadius, dated January 16, 15/5, to which 
we have already referred, he explained his position, 
and also gave the following account of his practice at 
Waldshut. " Instead of baptism," he said, '* I call 
the members of the church together, and when the 
child is brought in I expound in the German 
language the passage in Matthew 19, ' Then were 
there brought unto him little children, etc' After- 
ward, when the child has been named, the congrega- 
tion, kneeling, pray for the little one, commending it 
to Christ, and imploring his grace upon it. If, how- 
ever, the parents are weak, and desire that the child 
be baptized, I baptize it, becoming weak to the weak, 
until they shall be better instructed. At the same 
time I do not yield my own views in the smallest 
point." ^ 

Thither, therefore with a heart full of hope, Eeub- 
lin came early in April, 1525. Hubmeier, with 
others, listened to his words, but did not at once take 
a place at Reublin's side. Some of the citizens, 
however, eagerly accepted the new doctrines, and were 
baptized. Hubmeier soon followed, being baptized 
with one hundred and ten others at Easter, by Beub- 
lin. ^ The accession of such a man to the Ana- 
baptist ranks was an important event. Hubmeier 

Zwingli, Werke, ii, s. 339. 
2 Fiisslin, Beytrdge i, s. 217. 



RAPID SPREAD OF ANABAPTISM. 113 

was not only a brilliant preacher, but a trained 
theologian, and a writer of acknowledged ability 
and reputation. Moreover, Waldshut was strongly 
attached to him. It was through his influence that 
the Eeformation had won so decisive a victory there, 
and now, when some of the citizens of Waldshut 
manifested hostility to the Anabaptist movement, he 
had only to threaten to leave the place, and all op- 
position ceased. A church was at once organized, 
of which Hubmeier, who had resigned his former 
charge, was made pastor; and during the Easter fes- 
tival he baptized more than three hundred of his 
former flock. 

Eeublin now visited Hallau, in the neighborhood 
of Schaff"hausen, and assisted Brodli who had already 
set up the Anabaptist standard there. Two letters 
written by Brodli to the brethren in Zollikon have 
been preserved. There is no date to these letters, 
but their contents show that they were written at 
this time. In one of these letters Brodli reminds his 
brethren that while he was with them he faithfully 
preached the gospel, supporting himself by the labors 
of his hands, in order that he might not be burden- 
some to them, and that he was driven away from 
Zollikon on account of the truth, yet according to 
the will of God. Eeferring to his labors in Hallau, 
he says he finds a great harvest, but few reapers. 



114 THE ANABAPTISTS IN SWITZERLAND. 

Anticlirist rules among the people. " Pray for 
them," he asks, " that they may be enlightened." 
And he closes with these words : '' Dear brethren, 
stand fast in faith, love, and hope. Let no man ter- 
rify you. If any man preaches to you another gos- 
pel than I have preached, let him be accursed. If it 
is possible, send a brother to me, who can tell me 
how it stands with you, for I greatly desire to know. 
Greet one another with a kiss of peace ; withdraw 
from every brother, who walks disorderly, and not 
as he and you have been instructed. Beware of 
false prophets, who preach for hire. Shun them, 
exhort one another, and abide in the doctrine which 
you have received. The peace of Grod be with you all." 
Two weeks later Brodli writes again to the breth- 
ren in Zollikon. '' My heart is troubled on your 
account, and I am pained at the report that some of 
you have fallen away from the holy faith, and the 
word of God, which was made known unto you, and 
in accordance with which you were baptized ; also 
that others, who were imprisoned, have denied the 
sign of baptism, and have accepted that which 
clearly, as you know, is contrary to the word of God. 
Christ shows in the gospel what a curse are temporal 

possessions if they prove a hindrance I am 

told that some among you have shunned the cross 
and concealed yourselves, which astonished me. 



RAPID SPREAD OF ANABAPTISM. 115 

William [E-eublin] has been with me, and departed, 
and where he now is I do not know. He is troubled 
in Christ in your behalf, as I am. Be sure and send 
me the Bible. Stand fast in the faith. Let no man 
terrify you ; so will God who is strong, strengthen 
you. Oh, how strong, I hear, was my brother 
Mantz, and George [Blaurock], but especially Mantz. 
God be praised. Conrad Grebel is cast down, but in 
Christ. William has been with me recently. I ex- 
pect you to abide in the word and faith which you 
have received."^ 

The victory in Hallau was soon complete, the en- 
tire church receiving baptism at the hands of Brodli 
and Reublin. The officials in the place had previ- 
ously sent to Zollikon to inquire in reference to the 
standing of Brodli. The messengers reported that 
Brodli had conducted himself there in a manner be- 
corainor liis office. When it was known in Zurich 
that Brodli was preaching in Hallau, the Burgomas- 
ter and Council sent a communication to the Burgo- 
master and Council of Schaffhausen in which they 
uttered a note of warning.^ The letter was dated 
April 4, 1525. It seems, however, to have had no 
immediate influence.^ 

> Fiisslin, Beytr'dge, i, s. 201 — 227. Egli, Adensammlung, 302, 
303, Nr. 674. 
^ Cornelius, Oeschichte des MUnsterischen Aufruhrs, ii, s. 249. 
3 Wo hear no more of Brodli, and only know that he died a 



116 THE ANABAPTISTS IN SWITZEELAND. 

In St. Gall, the success of the new movement was 
equally marked and even more important. Much 
preparatory work had been done in preceding years, 
beginning at the close of 1523, when Laurence Hoch- 
riitiner was banished from Zurich on account of his 
participation in the destruction of the great cross 
which stood before the upper gate of the city. In 
returning to his native place he brought with him the 
radical views which he had adopted at Zurich, and 
soon gathered around him a party, which became 
stronger and stronger during the following year. 
Kessler, the pastor of the church, was at that time, 
by request, expounding the Epistle to the Eomans. 
When he reached the sixth chapter, and was consid- 
ering the significance of the ordinance of baptism, 

martyr's death somewhere in 1528. See Cornelius, Geschichte des 
Mtlnsterischen Aufruhrs, ii, 59. Reublin, later, was in Strasburg. 
Then he went into Swabia, where he was active in organizing 
small Baptist churches. He seems to have labored a short time 
in Horb, Reutlingen, and Esslingen. Then we find him in Ulm, 
and still later in Augsburg. Afterwards he seems to have gone 
into Moravia. He labored awhile at Austerlitz. January 8, 
1531, he founded a new church at Auspitz, in which an attempt 
was made to separate the pure from the impure elements, and 
which became one of the most prominent of the Moravian 
churches. But at length Reublin himself was excommunicated 
as a false brother. In Cornelius, Geschichte des M'dnsterischen 
Aufruhrs, ii, s. 253-259, there is a letter written by Reublin to Pil- 
gram Marbeck, dated Auspitz, January 26, 1531. 



EAPID SPREAD OF ANABAPTISM. 117 

Hochriitiner interrupted him, saying, " I infer from 
yoLir words that you are of the opinion that children 
may be baptized." ''Why not?" asked Kessler. 
Hochriitiner appealed to Mark 16 : 16, '' He that be- 
lie veth and is baptized shall be saved," and added that 
to baptize a child was the same as dipping in water 
any irrational creature. ^ 

"Wolfgang Ulimann, on his return to St. Gall, 
after his baptism at Schaffhausen by Grebel, gave a 
new impulse to the Anabaptist movement. Grebel 
soon followed — ^probably late in March, 1525 — and 
on Palm Sunday, April 9,^ he baptized a large num- 
ber in the Sitter Eiver.* The St. Gall Anabaptists 
now withdrew from the churches, leaving them al- 
most empty, and held religious services in private 
houses, and in the open fields. In a short time the 

1 Kessler, Sabbata, s. 264. 

2 Ulimann subsequently went into Moravia. 

3 Kessler, Sabbata, s. 267. 

* With Grebel, manifestly, immersion had now taken the place 
of sprinkling. Dr. Howard Osgood, of Rochester Theological 
Seminary, who was at St. Gall in 1867, says : "A mountain 
stream, sufficient for all sprinkling purposes, flows through the 
city ; but in no place is it deep enough for the immersion of a 
person, while the Sitter River is between two and three miles 
away, and is gained by a difficult road. The only solution of this 
choice was, that Grebel sought the river, in order to immerse can- 
didates.'' 



118 THE ANABAPTISTS IN SWITZERLAND. 

Anabaptist Church numbered eight hundred mem- 
bers. 

• Prominent among those who aided in this work was 
Hippolytus Eberli, familiarly known as Polt, a man 
of lowly birth, but well instructed in the Scriptures, 
and with popular gifts as a speaker, which made his 
labors very effective. Above all, he was a man of 
earnest piety, and of deep religious experience.^ 
He left St. Gall a week after Easter, and returned to 
his home in Schwytz where he was soon arrested and 
thrown into prison. May 29, with a priest who also 
had renounced Eomanism, he was burned as an Ana- 
baptist heretic. Both, says Bullinger,^ were stead- 
fast unto the end, and died calling upon the name of 
the Lord Jesus. 

Among those who were in St. Gall in those event- 
ful days was the famous John Denk, whose name is 
a conspicuous one in the history of the Anabaptists 
of Southern Germany. He was not at that time 
openly an Anabaptist, but it is not impossible that he 
was in secret communication with them.^ His great 
talents were recognized by Vadian, then the Burgo- 
master of St. Gall. But his stay in St. Gall was 
brief, for in the summer or autumn of that year we 

1 Walser, Appenzeller Chronik, s. 439. 

2 Beformationsgeschichte, i, s. 289. 

3 Studien und Kritiken, 1851, s. 137. 



RAPID SPREAD OF ANABAPTISM. 119 

find him in Augsburg, actively employed in advancing 
the Anabaptist cause there. 

Attracted by the new movement, crowds from Ap- 
penzell and other places in the country around, flocked 
to St. Gall. Many of these strangers — some say as 
many as 1500, and one writer ^ 2200, from Appen- 
zell — became converts to the new faith ; and return- 
ing to their homes carried with them the glad tidings 
they had received. Some were men in humble life, 
but freely they had received and freely they would 
give ; and with apostolic zeal they made their way to 
the villages and scattered hamlets of secluded moun- 
tain valleys, and told what great things the Lord had 
done for their souls. Others had served as parish 
priests, or evangelical pastors, and now, like Paul of 
old, they preached the faith they once sought to de- 
stroy. In Appenzell, the Anabaptists had three places 
where meetings were held. The largest was at Teufen, 
with a second at Herrisau, and the third at Brunnen. 
In all of these places the services were under the open 
sky, while the converts were baptized in the neigh- 
boring brooks and streams. In Teufen, the Ana- 
baptists became so numerous that the pastor of the 
Zwinglian church, Jacob Schurtanner, was deposed, 
and Hans Krusi, an Anabaptist teacher from St. 
George, was elected pastor in his place. Not long 

^ Walser, Appenzeller ChroniJc, s. 438. 



120 THE ANABIPTISTS IN SWITZERLAND. 

after Krusi appeared in St. George. There he was 
arrested; then taken to Lucerne, where he was tried 
and burned at the stake.^ 

1 Walser, Appenzeller Chronik, s. 440. Zellweger, Oeschichte des 
Appenzellischen Volkes, iii, s. 181. 



CHAPTER VII. 

EFFORTS TO STAY THE PROGRESS OF ANABAPTISM. 

In May (at least the preface is dated May 27, 
1525) appeared Zwingli's Vom Touf, Widertouf, und 
Kindertouf} It was addressed to tlie Burgomaster, 
Council; and church at St. Gall, and was called forth 
by the rapid progress of Anabaptist views in and 
around St. Gall. It seems that after Grebel's depar- 
ture, Anabaptists from Zollikon made their way 
thither and continued the work so auspiciously begun. 
Something, it was thought, must be done to stay this 
tide of Anabaptist success. Accordingly, in response 
to the earnest request of Vadian and the Council, 
Zwingli prepared this work, in which, in opposition 
to the Anabaptists, he gave expression to his views 
on the three points mentioned in the title. It was in 
this work that Zwingli made the confession that at 
an earlier period in the reform movement he [himself 
had believed it would be better to defer the baptism 
of infants until they were well advanced in years.^ 
He also admitted that good had been accomplished by 

1 Werke, ii. 230-303. « Wcrke, ii. 8. 245. 

6 121 



122 THE ANABAPTISTS IN SWITZERLAND. 

the discussions on this subject. " It is now seen," 
he said, ''that the pouring of water cannot wash 
away sins, as has hitherto been maintained without 
Scripture warrant." But he defended infant bap- 
tism as taking the place of circumcision, and de- 
nounced Anabaptisra as unscriptural, charging those 
who practiced it as crucifying Christ afresh. 

A copy of this work soon fell into the hands of 
Hubmeier, and he at once prepared a reply, which 
appeared under date of July 6. It was entitled, 
Concerning the Christian Baptism of Believers^ 
and bore the motto which Hubmeier had adopted, 
" Truth is immortal." In this work Hubmeier main- 
tained that baptism presupposed faith. Infant bap- 
tism, therefore, had no place in the gospel system. 
To the question whether it is forbidden in the word 
of God to baptize infants, he replied, " Yes, for the 
command is to baptize those who believe. To bap- 
tize those who do not believe, therefore, is forbidden. 
For example, Christ commanded his apostles to preach 
the gospel. In so doing the doctrines of men were 
forbidden." This reply was widely circulated, and 
attracted much attention. Berthold Haller, evange- 
lical pastor in Berne, wrote, that by it many were 
led to embrace Anabaptist views. 

A tract of no less interest, Hubmeier finished July 
1, 1525, and therefore, only a few days before the 



EFFORTS TO STAY ITS PROGEESS. 123 

appearance of his tract, Concerning the Christian 
Baptism of Believers. It was entitled The Sum 
of a Perfect Christian Life, and was addressed to 
Hubmeier's '* dear brethren and sisters," in the 
churches in Eegensburg, Ingolstadt, and Friedberg. ^ 

Hubmeier begins with a confession that he has 
sinned against God, not only in life, but in preaching 
false doctrines, especially in what he had taught con- 
cerning infant baptism, vigils, festivals, purgatory, 
the mass, indulgences, pilgrimages, etc. With Paul, 
however, he says he did it ignorantly, having been 
deceived by the teachings of the Church of Eome. 
For this he had besought and, as he believed, received 
pardon from God. Having made this confession, 
Hubmeier exhorts his brethren to ascertain whether 
the teaching of their preachers is in accordance 
with God's teaching. It is not enough, he says that 
these preachers oflPer to pledge their souls for you, 
for Christ has told us that ''if the blind lead the 
blind, both shall fall into the ditch." 

After this introduction Hubmeier proceeds to 

1 Ain Sum ains gantzen Christenlichen lebens, Durch Baldasaren 
Frydberger Predicant, yetz zu Waldshutt verzeichnet, an die drey 
Kirche Reg^spurg, Ingoldstat, un Fridberg, seynen lieben herren 
briedern, und schwestern in got dem herren. Sonderlich ain 
bericbt den kinder Touff Und das Nachttraal belangent. 
MDXXV. 



124 THE ANABAPTISTS IN SWITZERLAND.. 

the development of his theme. In order to a 
Christian life, he says, there must be a change in 
the natural man, who is by nature sinful, and with 
no remedy in himself by which the wounds that sin 
has made can be healed. The Samaritan, that is 
Christ, must come, who brings with him healing 
balms, namely oil and wine, and pours them into the 
sinner's wounds, saying, '' Believe the gospel, which 
teaches that I am the physician who has come into 
the world to make sinners whole. I am the one In- 
tercessor, making reconciliation and peace with God 
our Father. Whosoever believeth in me hath ever- 
lasting life, and shall not come into condemnation." 
With such comforting words the sinner is brought 
to himself, and is led to accept Christ as his Saviour 
and to enter upon the new life. 

When a man by faith has received this new life 
he confesses it before the church of which he is 
made a member according to the rule of Christ; that 
is, he shows to the church that, instructed in the 
Scriptures, he has given himself to Christ to live 
henceforth according to his will and teaching. He 
is then baptized, making in baptism public confession 
of his faith, namely, that he has a gracious and merci- 
ful God and Father in heaven, through Jesus Christ, 
and that henceforth he is under oblis;ations to lead a 
new life. In baptism, also, he testifies that should 



EFFORTS TO STAY ITS PEOQRESS. 125 

he in any way bring dishonor to the name of Christ, 
he will submit to the discipline of the church as in- 
culcated in Matthew 18. In other words, in bap- 
tism he confesses that he is a sinner, but that Christ 
by his death has pardoned his sins, so that he is 
accounted righteous before the face of God, his Hea- 
venly Father ; that henceforth he will live according 
to the word and command of Christ; and that, not in 
his own strength, but in the strength of God the 
Father, and of his Son, and of the Holy Ghost. 

Persecution, the cross, and all kinds of tribula- 
tions may follow, for the world hates the light, and 
loves darkness. The old Adam, that is the sinful 
nature, comes into conflict, too, with the spiritual 
man. The former with his lusts must be slain, and 
the new man must bring forth good fruit, exercising 
himself day and night in all those things which 
manifest brotherly love and the praise of God. 

A true Christian life, then, has its beginning in 
the word of God. Confession of sin follows, and par- 
don for the same through faith. This faith is not 
passive, but active in all good works. Those only 
are good works, however, which God enjoined, and 
of which he will call for an account in the day of 
judgment. Thankfulness should follow. 

In this connection Hubmeier speaks of the Lord's 
Supper. As Christ and his disciples were together 



126 THE ANABAPTISTS IN SWITZERLAND. 

in the upper chamber he took bread and said : 
*' Take, eat ; this is my body, which is broken for 
you ; this do in remembrance of me." In like man- 
ner also he took the cup, and gave to his disciples, 
saying, " This is my blood which is shed for you for 
the remission of sins ; this do in remembrance of me." 
Plainly the bread is not the body of Christ, but a 
memorial of the death of Christ. Likewise the wine 
is not the blood of Christ, but a memorial of the 
great truth that his blood was poured out on the 
cross, for the remission of sins. We are not to for- 
get, that Christ died for us. Thus Paul writes to the 
Corinthians : * For as often as ye eat this bread 
[notice he says bread, and it is bread], and drink this 
cup [notice it is wine that is drunk], ye do shew the 
Lord's death till he come.' He is not there, then, 
but he will come at the judgment, in great majesty 
and glory, visibly, as the lightning cometh out of the 
East and shineth even unto the West." 

In conclusion, Hubmeier exhorts his '^ dear friends 
and brethren " to take to their hearts what he has 
said, and to act in accordance with the clear, simple 
word of Christ, by which we must be saved. Christ 
says, " Whosoever shall confess me before men, him 
will I confess also before my Father which is in hea- 
ven. But whosoever shall deny me before men, him 
will I also deny before my Father which is in 



EFFORTS TO STAY ITS PROGRESS. 127 

heaven." " Fear not them which kill the body, but 
are not able to kill the soul ; but rather fear him 
which is able to destroy both soul and body in hell." 
He that hath ears to hear, let him hear the condem- 
nation of Grod upon those who deny his word. 

Meanwhile, at St. Gall, Vadian had become arous- 
ed to the necessity of active measures against the 
Anabaptists, if the Zwinglian Church in that place was 
to be preserved. Infant baptism was an abuse (Mis- 
brauch) he was willing to admit ; but the work of 
reform should proceed gradually, and in an orderly 
manner. ^ Grebel earnestly entreated him neither to 
give to other places an example of persecution, nor to 
stain his hands with innocent blood. But Vadian 
declined to depart from the course he had marked 
out, and June 5, he laid before the Council his 
objection to the Anabaptist movement. ^ The Ana- 
baptists repHed on the following day. 

Soon after, a copy of Zwingli's new tract, Vom 
Touf, was received by one of the evangelical pastors 

1 Cornelius, Geschichte des Miinsterischen Aufruhrs, ii. 8. 37. 

2 Kessler, Sabbata, a. 274, states Vadian's objection as follows : 
" Der widertouffer ordnung und bruch ze predigen were an un- 
ordenlicher freffel wider der apostel brucb und ler, und un alien 
christenlichen beruff, uss aigner wal fiirgenommen." But the 
apostle's " custom and doctrine" were the especial claim of the 
Anabaptists, and we can well infer what their reply must have 
been. 



128 THE ANABAPTISTS IN SWITZEELAND. 

in St. Gall, who announced in a sermon that in the 
evening he would read it, and give the Anabaptists 
an opportunity to show in what it did not agree with 
the Scriptures. In the evening, the burgomaster, 
councillors, and others assembled in the St. Lawrence 
Church, and the reading of the tract was commenced. 
Soon Wolfgang Ulimann arose and with a loud voice 
cried out : " I pity the poor people here present, mis- 
led by such a book. Stop reading. Give us God's, 
not Zwingli's, words." The burgomaster ordered that 
the reading should proceed, saying that the Anabap- 
tists might afterward present their objections to 
Zwingli's position. An Anabaptist replied that they 
were expecting a letter from Grebel ; when that ar- 
rived they would give their answer. '' At your 
meetings," said the burgomaster," you are ready 
enough to speak without Grebel ; speak here also." 
It was then said that Grebel's letter had already been 
received, and that it was addressed to the burgomas- 
ter and Council. " We will read it," said the speaker ; 
" and listen to what Conrad Grebel has to say against 
Zwingli." But as the letter was addressed to the 
burgomaster, the latter demanded that it should be 
placed in his hands. Much discussion followed, 
and at length the Anabaptists withdrew, saying, 
^' You have Zwingli's, we have God's word." ^ 

■ Kessler, Sahbata, s. 275. 



EFFORTS TO STAY ITS PEOGRESS. 129 

A decree of the Council of St. Gall was now issued 
forbidding the Anabaptists to administer either bap- 
tism or the Lord's Supper, under penalty of imprison- 
ment or banishment. Those who permitted them- 
selves to be baptized were subjected to a fine. In 
order to carry out the decree a special force of two 
hundred men was organized, and sworn to support 
the magistrates. Only one man declined to take the 
oath, and he was compelled to leave the place with his 
family. The suppression of the Anabaptists in 
St. Gall by the civil power then commenced. ^ 

Early in July, we find Grebel at Baretschwyl, a vil- 
lage about half way between St. Gall and Kapper- 
schwyl on Lake Zurich, and in what was called the 
Gruningen district. From Baretschwyl, with Marx 
Bosshart of Zollikon as a companion, Grebel made a 
missionary tour among the neighboring villages. 
Here he found the common people in sympathy with 
the peasants, who, in difierent parts of Central Eu- 
rope had raised the standard of revolt. Early in the 
year, they had adopted articles, probably like those 
adopted by the friends of political reform in other 
places ; and near the end of April, not receiving the 
satisfaction they demanded, they had made an attack 
on the cloisters at Kuti and Bubikon. The pastors 

1 Cornelius, Geschichte des Munsterischen Aufruhrs, ii, s. 37. 

6* 



130 THE ANABAPTISTS IN SWITZERLAND. 

at Diirnten, Hinwyl, Egg, Gossau, and Hombrechti- 
kon, villages in this district, were prominent in this 
uprising. '' We are all free," they said, " one as the 
other, and are the slaves of no man. All have one 
master, that is God." Grebel seems not to have 
been in any way connected with these efforts to se- 
cure political and social reform ; but the condition of 
things, which was the result of this movement, he 
recognized as favorable for his own purposes, and 
accordingly seized the opportunity thus presented. 
It is inferred that at this time Grebel and his com- 
panion visited Winterthur. ^ Hinwyl became an 
important Anabaptist centre. Here Grebel had a 
discussion with the pastor of the Evangelical Church. 
When the latter appealed to the mandate of the 
Council enjoining infant baptism, Grebel exclaimed, 
*^ Are you a man ? You should listen neither to the 
Council nor any human being, but do that which 
God commands." ^ 

August 2, Marx Bosshart, who had been arrested 
for holding public preaching services and disturbing 
the peace, was fined by the Council one mark, and 
was put under bonds to the amount of one hundred 
pounds to abstain from such acts in the future. 

1 Egli, Adensammlung, 363, Nr, 768. 

' Egli, Die Zuricher Wiedertdufer, s. 42 : Adensammlung, 379, 
Nr. 797. 



EFFORTS TO STAY ITS PROGRESS. 131 

About the same time, Arbogast Finsterbach, Hans 
Miiller and Gebbart Strasser, all belonging in Ober- 
winterthur, fell under suspicion as Anabaptists on 
account of a visit to Zollikon. Finsterbach, who was 
Bosshart's brother-in-law, was compelled to give 
bail to the amount of one hundred pounds. Then 
all three having paid the costs of their examination, 
were released.^ 

The great activity of the Anabaptists at this time 
comes before us in manv notes taken at the trial of 
those who had been arrested for disobeying the 
mandate of the Zurich Council. George Schad con- 
fesses that on the preceding Sunday he had baptized 
forty persons from Zollikon, Hongg, and Kiissnacht ; 
John Brichter had baptized more than thirty ; and 
others a less number. ^ 

But the work of suppression went on, and the pri- 
sons continued to bear witness to the sufferings of those 
who from time to time fell into the hands of the 
officers of the Council. A glimpse of some of these 
we find in the records which the Zurich archives pre- 
serve. Some of these prisoners were strangers in 
the Canton. September 20, George Berger, the 
bailiff of the Griiuingen district, sent to the Council 

' Egli, Adensammlung, 372, Nr. 792. 
a Egli, Adensammlung, 374-6, Nr. 795. 



132 THE ANABAPTISTS IN SWITZERLAND. 

an account of Ulricli Teck and Jacob Gross, Anabap- 
tists from Waldsbut, whom he bad arrested. He 
bad asked tbem wby tbey ventured to baptize with- 
in the limits of the Canton, contrary to the mandate 
of the Council. They replied that it was not against 
God ; and with many and apt words they presented 
their case. He had told them, also, that inquiries in 
reference to them had been made in Waldshut, and 
he asked them why they were sent into exile. They 
said that it was because they had stood together 
against the enemy, according to the will of God. 
They were ready to work on fortifications, to pay 
fines and taxes, but not to bear arms. ^ 

A week later Felix Aberli was taken from the New 
Tower and thrown into the Wellenberg to be kept 
on bread and water and denied the visits of his 
friends. Subsequently he was relieved by the in- 
fluence of some citizens of Berne. ^ 

Meanwhile Felix Mantz was in Chur preaching 
the new doctrines. But the hand of the civil power 
was soon laid upon him ; for in July he was arrested 
there, and surrendered to the Zurich Council. In 
a letter to the Zurich Council concerning Mantz, the 
Council at Chur said: " We have had among us for 
a long time one who calls himself Felix Mantz. The 

^ Egli, Actensammlung, 391, 2, Nr. 824. 
^ Egli, Actensammlung, 392, Nr. 827. 



EFFORTS TO STAY ITS PEOGRESS. 133 

same Las been the occasion among us of much dissen- 
sion on account of the rebaptism of adults, and preach- 
ing in private houses, and we ordered him to leave 
the city. Afterward he returned and did as before, 
notwithstanding the public announcement which we 
caused to be made in the church, forbidding Ana- 
baptism on pain of life and loss of honor and posses- 
sions. On this account, we arrested him, and re- 
tained him in custody some days. But as he was a 
stubborn and refractory man, we again released him 
from prison, and sent him to you, as he belongs to 
your jurisdiction, with the friendly request that you 
will keep him with you, and we be free of him, and 
our people remain in peace, and that we may not be 
compelled, should he return hither, to adopt severer 
means in reference to him. ^ When Mantz reached 
Zurich he was thrown into prison. Of the work he 
accomplished at Chur, we get a glimpse in a letter 
from a prominent official to Zwingli, dated August 8, 
1525, in which it is said that the Anabaptists had in 
their ranks all the people in the place who were best 
instructed in the word.* 

Oecolampadius, at Basel, had given considerable 
attention to the objections that had been urged by 

1 Fiisslin, Beytrage, i. s. 269-278. 

* Omnes optime institutes verbo ad partes suas traxerunt de- 
pravatos. Zwingli Opera, B vii. P. 1. 400. 



134 THE ANABAPTISTS IN SWITZERLAND. 

the Anabaptists against infant baptism. At first, he 
admitted their force, and he even went so far as to 
express the wish that infant baptism might be set 
aside. ^ Gradaally the principles of the Anabap- 
tists took root in Basel and thesurrounding country. 
Especially was the influence of Hubmeier felt. Oeco- 
lampadius now saw that he had gone too far, and un- 
der the influence of Zwingli he soon publicly arrayed 
himself against the Anabaptists. It was thought 
best that there should be a discussion in reference 
to infant baptism, and such a discussion was held in 
Oecolampadius' house some time during the month 
of August. '^ 

A report of this discussion,^ prepared by Oeco- 
lampadius and printed at Basel, bears the date of Sep- 
tember 1, 1525. Herzog * says that the names of the 
Anabaptists who participated in the discussion are 
not given. This is true of Oecolampadius' report : 
But a report has also been preserved which was pre- 
pared by Hubmeier and printed at Nicolsburg in 

* Herzog, Das Leben J. Oekolampads, i, s, 505. 

^ August 8, 1525, Oecolampadins wrote to Berthold Haller, 
but made no reference to the discussion. Oecolampadius' report, 
as is said above, bears date of September, 1825. 

* Ein gesprech etlicher predicanten zu Basel, gehalten mitt etlich- 
en hekenern desWidertouffs. 

* Das Leben J. OekolaTnpads. i, s. 307. 



EFFORTS TO STAY ITS PROGRESS. 135 

1527; * in which Hubmeier appears as the representa- 
tive of the Anabaptists. It is evident from the 
verbal uniformity of these two reports in part that 
Hubmeier had the report of his opponent before him 
as he wrote. 

The Anabaptists, says Oecolampadius^ opened the 
discussion, giving God thanks that such a meeting 
had been arranged. They had responded to the call 
in brotherly love, and it was their prayer that the 
Holy Spirit might be present. Oecolampadius, in 
entering upon the discussion, claimed that the doc- 
trinal views of the Anabaptists were new. Hub- 
meier answered that this was an old cry. " It was 
objected to the teachings of Christ that they were 
new. The Athenians spoke of Paul's doctrine as 
new. The important point in reference to these 
views is, are they right ? If they are, why are we 
assailed ? If they are not right, let it be shown from 
the Scriptures, and then punish us." 

Eeferring to infant baptism, Oecolampadius said, 
" I know from the historians, that infant baptism has 
never been forbidden from the time of the apostles 
to the present day." He then cited the church Fathers 
— Augustine, Cyprian, Origen — to show that infant 

1 Von dem khindertauff. JScolampadius Thomas Augustinianer 
Leesmaister, H. Jacob Immelen, H. Vuolffg. Weissenburger, Balth. 
Hubmor von Fridberg. Nicolspurg 1527. 



136 THE ANABAPTISTS IN SWITZERLAND. 

baptism was practiced in early times. Hubmeier 
reminded Oecolampadius that the word of God is the 
rule in such a matter. '* Either," he said, '' you 
must show clearly from the Scriptures that infant 
baptism is of God's planting, or it must be rooted 
up." It was also claimed that as the apostles spoke 
of the baptism of whole households, these must pro- 
bably have contained infants ; and that baptism takes 
the place of circumcision. There was also the usual 
reference to the passage, '' Suffer the little children 
to come unto me, and forbid them not." As Oeco- 
lampadius presented the different points, assisted at 
times by his associates, Jacob Imeli, Wolfgang "Wis- 
senburger and Thomas Geyerfalk, Hubmeier skill- 
fully replied, pressing his opponents for clear Scrip- 
ture proofs. After the discussion the Anabaptists 
claimed that the victory was with them, and Her- 
zog ^ says : " From what has come down to us con- 
cerning this discussion, the claim is not a matter of 
surprise. The only direct consequence of the whole 
affair was to confirm the Anabaptists in their posi- 
tion." 

Early in October Blaurock was in Hinwyl, and he 
presented his claim, as a messenger of God, to de- 
clare the word. The bailiff of Griiningen, who hap- 

1 Das Leben J. Oeholampads, i, s. 312. 



EFFORTS TO STAY ITS PEOGRESS. 137 

pened to be in the neigliborhood, appeared at tlie 
church, and called on the people to aid him in arrest- 
ing Blaurock. But no one volunteered, and no one 
would obey his orders. So, taking the matter into 
his own hands, he seized the unresisting preacher, 
placed him upon his servant's horse, and bore him 
off in triumph, many of Blaurock's friends accompany- 
ing. On the way, the bailiff discovered another 
Baptist assembly at Bezholz, and halting in his 
march he ordered those present to abandon their 
heretical doctrines. They replied that they desired 
first to be confronted by the Scriptures. Grebel was 
arrested, while Mantz, who had been released from 
prison only the day before, October 7,^ escaped,^ 
he was rearrested, however, three weeks later.' 

The excitement was great in the Grtiningen dis- 
trict, and it seemed best that a public discussion 
should be held, at which both radicals and conserva- 
tives should be largely represented. The Zurich 
Council accordingly issued a call for such a discus- 
sion at Zurich, November 6. The prominent men of 
both parties were present, except Hubmeier, who 
' was expected, but did not appear. The meeting was 

1 Egli, Adensammlung, 394 N. 884. 

2 Egli, Die ZiiricherWiedertciufer, s. 45, Actensammlung, 395, Nr. 
837. 

' Egli, Actensammlung, 400, Nr. 850. 



138 THE ANABAPTISTS IN SWITZERLAND. 

held in 'the great Council Hall, and with open doors ; 
but the crowd was so great that the assembly ad- 
journed to the Cathedral. The discussion was di- 
rected to these points. ^ 1. The children of Chris- 
tians are not less God's children than those of Jews. 
2. Baptism takes the place of circumcision. 3. Ana- 
baptism has no warrant in the Scriptures, and those 
who allow themselves to be rebaptized crucify Christ 
afresh. 

When Zwingli and his associates appealed to the 
covenant which God made with Abraham, of which 
circumcision was the sign, and drew from it the infer- 
ence that God had made a like covenant with Chris- 
tians, of which baptism was the sign, the Anabaptists 
demanded the passage, or passages, in the ISTew Testa- 
ment in which infant baptism was as clearly com- 
manded as the circumcision of infants in the Old 
Testament. They granted that the covenant which 
God made with Abraham was continued in the New 
Dispensation, and was in this respect an eternal 
covenant. Christians are therefore the people of 
God, yet before his baptism no one enters into this 
covenant relation. When Zwingli cited Mark 10 : 14, 
as a proof that Christ himself had said concerning 
children. " Of such is the kingdom of heaven," the 

^ Bullinger, Beformationsgeschichte, i, 8. 295. 



EFFORTS TO STAY ITS PROGRESS. 139 

Anabaptists called attention to the word " such," 
and claimed that it meant such as have the childlike 
spirit. 

As to the point that baptism takes the place of 
circumcision, the Anabaptists called attention to the 
fact that circumcision was enjoined upon one sex 
only ; while baptism was for both sexes. When 
Zwingli said that circumcision and baptism were 
alike in this, that both were outward signs of recep- 
tion into the family of Grod, the Anabaptists granted 
this reference to circumcision, claiming, however, 
that this privilege was not conditioned first of all 
upon circumcision, but upon Abrahamic descent. 
With Christians such descent counted as nothing. 
Their participation in the divine blessing was de- 
pendent upon their faith in God, of which baptism is 
the sign and confirmation. It is necessary therefore, 
that one should have faith and knowledge, which are 
wanting in infants. Inasmuch, then, as among the 
Israelites one might without faith and knowledge 
belong to the people of the covenant, among Chris- 
tians this was not possible ; accordingly, between the 
two no parallel could be drawn. 

In discussing the third point, one party asked for 
proof that only adults are to be baptized, and the 
other that the ordinance of baptism is to be extended 
to infants. The Anabaptists appealed to the fact 



140 . THE ANABAPTISTS IN SWITZEELAND. 

that the Scriptures insist upon instruction before 
baptism. To this it was replied that in Matt. 28, 
instruction was enjoined after baptism. ^ 

During the discussion Zwingli said that the Ana- 
baptist were separatists. The Anabaptists replied 
that this name had not been given to them alone ; 
and that they had as good a right to separate from 
the fellowship of Zwingli, as he had to withdraw 
from the fellowship of the Pope. 

The discussion on the third day seems to have 
become general, the common people taking part as 
well as the leaders ; and at length the assembly broke 
up in confusion. Both parties claimed the victory. 
The Anabaptist leaders, Grebel, Mantz, and Blau- 
rock, with others, were now summoned before the 
Council and called upon to retract their errors. But 
all appeals in this direction were in vain, and they 
were remanded to prison. Grebel, Mantz, and 
Blaurock were loaded with chains ; ^ the others 
were less severely dealt with. Opposition to the 
Council, it was evident, was no longer to be tolerated. 

November 5, the day before the discussion opened, 
Zwingli wrote the preface to his reply to Hubmeier's 
tract Concerning the Christian Baptism of Be- 

1 Concerning the discussion Bee Starck, Geschichte der Taufe, s. 
176-178. 

* Starck, Oeschichte der Taufe, s. 179. 



EFFORTS TO STAY ITS TROGRESS. 141 

lievers. The reply ^ was marked by bitterness, 
not merely in Zwingli's reference to Hubmeier's 
views, but to Hubmeier himself, for whom hitherto 
he had had only words of hearty praise. Hubmeier, 
who was still at Waldshut, penned a reply, which 
was completed November 30, but was not printed 
(for reasons that will hereafter appear) until the fol- 
lowing year, and in another land. 

The Anabaptists in the Griiningen district, who 
returned to their homes after the Zurich Conference, 
November 6-8, were reminded by the Council, in a 
communication, ^ that they had been defeated in the 
recent discussion, and that they had promised that 
if they should be better informed out of the Scrip- 
tures, they would readily acknowledge it. This they 
had not done, and the Council now wished to know 
whether they would stand by them in their eflPort to 
secure the obedience of the obstinate Anabaptists and 
their adherents, or whether they intended to give 
the latter their aid. It was the purpose of the 
Council, it was stated in closing, " to root out " the 
Anabaptists, and the Gruningen people were ex- 
horted to show their good will to the Council in this 
and other things. But evidently the latter did not 
consider that the Anabaptists were defeated in the re- 

^ Zwingli, WerJce. Bd. ii. abt. i. 313-369. 
^ Fiisslin, Beytroge^ ii. s, 286-292. 



142 THE ANABAPTISTS IN SWITZERLAND. 

cent discussion. Certainly, they were not inclined to 
heed the injunctions of the Council, and at Hinwyl 
showed their opposition to the Zwinglian pastors, 
who at length called upon the Council for instructions 
as to the manner in which he should act. ^ The 
Coancil replied November 18, in a communication 
addressed to the churches in the district ; and on the 
same day, "^ Grebel, Mantz, and Blaurock were for- 
mally sentenced to imprisonment in the New Tower, 
to be kept on bread and water, and to be denied the 
visits of their friends so long as the Council saw fit. 
Margaret Hettinger, of Zollikon, was sentenced to 
imprisonment in the Wellenberg, while the Anabap- 
tists who lived beyond the borders of the Canton, 
viz : Ulrich Teck of Waldshut, Martin Ling of 
Schaffhausen, and Michael Sattler ^ of Staufen, in 
Breisgau, were banished. Throughout the district 
an order was circulated that the Baptists had had a 
sufficient hearing, and that further opposition to the 

1 Egli, Actensammlung, 404, Nr. 856. 

2 Egli, Die Z'dricher Wiedertdufer, s. 48. 

8 Sattler was afterward in Strasburg, May 21, 1527, at Ro then- 
burg, on the Neckar (Fiisslin, Beytrdge. ii, s. 374-378,) his tongue 
was torn out, his body was lacerated with red hot tongs, and then 
burned. His wife was drowned in the Neckar (Fiisslin, Bey- 
fra^e, ii, s. 381). Sattler's character was such that the Strasburg 
evangelical pastors, after his death, did not hesitate to call him 
a martyr of Christ (Rohrich, Reformation in Ehass. i, s.332). The 



EFFOETS TO STAY ITS FEOGEESS. 143 

magistracy would be regarded as unjustifiable^ insist- 
ing also on obedience to the Council; and inviting 
the Anabaptists to a special assembly on Thursday, 
November 21, for a formal recantation, so that here- 
after the obedient might not suffer with the disobe- 
dient. ^ But the injunction was not generally 
heeded. The assembly met, and continued from 
noon until midnight ; but of more than one hundred 
Anabaptists who were present only thirteen recanted.^ 
The Governor advised severer measures, and his ad- 
vice was adopted ; but in the discharging of the new 
duties imposed upon them the officers found them- 
selves greatly perplexed. One of them said he knew 
not which way to turn. 

November 30, the Council of Zurich issued the fol- 

Beventh hymn, the Anabaptist collection, Auss Bundt, is by Sat- 
tler, and has the ring of a martyr spirit : 

" Doch fdrcht euch nicht vor solchem mann, 
Der nur den leib getodten kan. 

Sonder forchtmehr den treuen Gott, 
Der beydes zu verdammen hat. 
* * * * * * * 

Christe hilff du deinem Volck, 
Welchs dir in aller treu nachfolgt. 

Dass es durch deinen bittern Todt, 
Erloset wird auss aller noht. 

1 Egli, Actensammlung, 406, Nr. 864. 

*'' Fiisslin, Bey tr age, iii, 207. Egli, Actensammlung, 409, Nr. 
870. 



144 THE ANABA-PTISTS IN SWITZERLAND. 

lowing mandate/ to the inhabitants of the Griin- 
ingen district : 

" Ye doubtless know, and have heard from many 
persons, how, that for a long time past, certain men, 
who appear to be learned, have vehemently arisen, 
and without any support from the Holy Scriptures, 
have pretended, and preached among simple and pious 
men, (who are otherwise well instructed in the love 
of God and of their neighbor, and live in peace with 
one another), and without the permission and con- 
sent of the church have proclaimed, that infant bap- 
tism is not of God, but has sprung from the devil, 
and therefore ought not to be practiced. They have 
also invented a rebaptism ; and many, even unlearned 
in the Holy Scriptures, taken with their vain talk 
and so far persuaded, have received this rebaptism, 
esteeming themselves better than other people. 
Whence have arisen and grown up discord, disobe- 
dience, contention, devourings, strifes against love, 
in places, and among men who formerly lived in 
unanimity. Therefore have we imprisoned, and pun- 
ished for their good, some of the authors of Anabaptism 
and their disciples, and have twice, at their desire, or- 
dained conferences, or discussions, on infant-baptism 
and rebaptism. And notwithstanding that they were 
in all cases overcome, and some of them have been 

^ Bullinger, Beformationsgeschichte, i, s. 296-298. 



EFFORTS TO STAY ITS PROGRESS. 145 

let go unpunished, because they promised to abstain 
from rebaptism ; and others have been banished from 
our jurisdiction and bounds ; yet have they, disre- 
garding their promise, again come among you, and 
have sown their false doctrine against infant baptism 
among the simple people. Whence has arisen a new 
sect of Anabaptists. Therefore, we have imprisoned 
these Baptists, and punished their followers for their 
own good. 

" And as some of the Anabaptists among you called 
for a conference, or discussion, we agreed thereto, in 
addition to the conferences already held, and sum- 
moned all who would defend Anabaptism, to appear 
before us on Monday after All Saints' day. 

" But when the Anabaptists, Conrad Grebel, Felix 
Mantz, George Blaurock, and their followers had dis- 
cussed for three whole days, from morning to night, 
with Ulrich Zwingli, Leo Jud, and Caspar Grossman 
and others who defended infant baptism, in our Coun- 
cil Hall and the Cathedral, in our presence and in 
the presence of many men and women, each one of 
the Anabaptists having expressed his views without 
hindrance, it was found, by the sure testimonies of 
Holy Scripture, both of the Old and the New Testa- 
ments, that Zwingli and his followers had overcome 
the Anabaptists, annihilated Anabaptism, and estab- 
lished infant baptism. 



146 THE ANABAPTISTS IN SWITZERLAND. 

*' Moreover, in the same discussion, it clearly ap- 
peared that the authors of Anabaptisra, by whom these 
gatherings and sects were first raised, and for which 
they strive, were actuated in this affair by a bold and 
shameless mind, and not by a good spirit, intending 
t-o gather around them a separate people and sect, 
contrary to God's command, in contempt of the civil 
magistrate, to the planting of every kind of disobe- 
dience, and to the destruction of Christian love to 
neighbors. For, as we have already said, they re- 
gard themselves as without sin and better than their 
fellow Christians, as their words, actions, and life 
clearly testify. 

" Therefore, we ordain, and it is our earnest pur- 
pose that henceforth all men, women, boys, and girls 
abstain from Anabaptism, and practice it no longer, 
but baptize the young children. For whoever shall 
act contrary to this order, shall, as often as he dis- 
obeys, be punished by a fine of a silver mark ; and if 
any shall prove disobedient, we will deal with him 
farther and punish him according to his deserts with- 
out further forgiveness. Let each act accordingly. 

^' And all this we confirm by this writing which 
bears our city seal, and given on St. Andrew's Day, 
Anno Domini, 1525." 



CHAPTEE VIII. 

FATE OF SOME OF THE LEADERS. 

In the summer and autumn of 1525 the storm was 
gathering around Waldshut. Zurich supported Walds- 
hut, in its opposition to Austrian rule, so long as 
Huhmeier and his people were in agreement with 
Zwingli; but when it became apparent that dif- 
ferences had arisen, Zurich at once withdrew its sup- 
port. 

A clearer view of these differences was had in a 
tract which Hubmeier finished November 30, the 
day on which the Zurich Council issued its mandate 
to the people in the Griiningen district, and which 
had reference to Zwingli's recent work on Baptism. 
It is in the form of a dialogue between Zwingli and 
Hubmeier, in which the utterances of Zwingli are 
taken, as Hubmeier affirms, from Zwingli's published 
writings. For reasons that will soon appear, the 
tract was not printed until the following year, and 
then at Nicolsburg in Moravia. ^ 

1 Ein gesprech Balthasar Hubmora von Fridberg, Doctors, 
auf Mayster Vlrichs Zwingleus zu Zurch Tauffbiichlen von 
dem Kindertauff. Die Warhayt ist untodlich. Nicolspurg, 1526. 

147 



148 THE ANABAPTISTS IN SWITZERLAND. 

In this tract, with good judgment and dialectic 
skill, Hubmeier meets the objections which Zwingli 
and his friends were accustomed to bring against the 
position of the Swiss Anabaptists. The following 
passages illustrate the spirit and ability manifested 
by Hubmeier in this dialogue. 

" Baptism," he says, '' is the ordinance of Christ. 
It is not enough that one believes in Jesus, he must 
confess him openly. He who confesses Christ before 
men, Christ will confess before his Father. TJie di- 
vine order is, first, the preaching of the word ; second, 
faith ; and third, baptism. 

'' ZwiNGLi. Those people who now sufi^r them- 
selves to be rebaptized intend to establish a church 
composed of sinless persons. 

'^ Hubmeier. You do us injustice. If we say we 
have no sin, we deceive ourselves and the truth is not 
in us. 

" Z. You reject infant baptism, in order that you 
may set up Anabaptism. 

" H. You have not produced a single passage to 
prove that infant baptism is baptism. You should 
remember what you said in opposition to Faber,^ 
namely, that all truth is clearly revealed in the word 
of God. If now infant baptism is a truth, show us 
the Scripture in which it is found. If you do not, 

* At the First Zurich Discussion. 



FATE OF SOME OF THE LEADERS. 149 

the Vicar will complain that you have used against 
him a sword, which you now lay aside. 

*' Z. Should it be granted that every one may 
adopt such views as he pleases, and not ask the 
church concerning them, error will increase. 

*' H. We should consult the Scriptures, not the 
church. Now show us the passage in the Scriptures 
in which God requires us to baptize infants ? The 
church is built upon the word, and not the word 
upon the church. 

" Z. You say that we must have all things common. 

" H. I have always said in reference to communi- 
ty of goods, that one man should have regard to oth- 
ers, so that the hungry may be fed, the thirsty re- 
ceive drink, and the naked be clothed ; for we are 
not lords, but stewards. There is certainly no one 
who says that all things should be common. 

'' Z. Those who are opposed to infant baptism hold 
that no one can be saved without water baptism. 

" H. You do us injustice. We know that salva- 
tion is conditioned neither on baptism nor on works 
of mercy. Condemnation is the result not of a 
neglect of baptism, but of unbelief alone. 

" Z. The thief on the cross believed, and on the 
same day was with Christ in Paradise ; yet he was 
not baptized with outward baptism. 

" H. The man who has the excuse of the thief on 



150 THE ANABAPTISTS IN SWITZERLAND. 

the cross will have the favor of God though unbap- 
tized. When this excuse, however, is wanting the 
word of Christ holds true, that whosoever does not 
believe is condemned ; also those other words, ' He 
who believeth and is baptized shall be saved.' 

" Z. Those opposed to infant baptism say that bap- 
tism is such a sign that no one should receive it until 
he knows that he can live without sin. 

'' H. Ah, my Zwingli, say this to those who hold 
such a view, and do not condemn the innocent with 
the guilty. 

*' Z. I will prove that we are all sinners. 

" H. Hold ! There is no need of proof. We know 
this from the First Epistle of John, chapters 1 and 
5 ; also from Psalms, 14, 51. 

" Z. Since no man arrives at perfection of faith upon 
earth, you must affirm that when a man begins to be 
instructed he is to be baptized in water. 

" H. We are content with this statement. Yet by 
beginning to be instructed is meant that the man 
recognizes his sinfulness and believes in the forgive- 
ness of his sins through Jesus Christ. 

" Z. We are ready to admit that John first gave 
instruction, and afterward baptized, but no one can 
deny that those who were thus instructed also had 
their untaught children baptized. 

^^ H. my Zwingli, how can you say this in op- 



FATE OF SOME OF THE LEADERS. 151 

position to the passage in Matthew 3, which shows 
that those whom John baptized confessed their sins ? 

*^ Z. But that passage says that all Judea, and the 
region about Jordan, and Jerusalem, went out to him 
and were baptized by him in Jordan. Here one may 
say that if the whole multitude went out, we should 
expect that there were children who went out also. 

" H. Might not one also say we should expect that 
Annas, Caiaphas, Pilate, and Herod went out and 
were baptized ? It matters not what we think or 
expect. We must be governed by the Scriptures. 

" Z. The opponents of infant baptism, if I under- 
stand them, ascribe too much to water-baptism. 

" H. We ascribe nothing whatever to water-bap- 
tism. It is an ordinance instituted by Christ, and 
by the apostles, and received by believers. I appeal 
to the Scriptures. Let them decide. 

" Z. Our Anabaptists here found a reason why they 
should be rebaptized. They say either our first bap- 
tism was Komish baptism, or we do not know whether 
we were baptized or not. 

^'H. You do us injustice. We had not been bap- 
tized, and the believer should be baptized. Other- 
wise we make the words of Christ of no effect. . . . 
. . . We know of no anabaptism, and are not He- 
mero-Baptists. 

" H. God enjoins baptism, yet upon those instruc- 



152 THE ANABAPTISTS IN SWITZEELAND. 

ted in his word, believers. Where then is infant 
baptism ? 

" Z. Why do you make a distinction among men ? 
Are children people or not ? If they are men or 
people, you must allow them to be baptized. 

" H. This argument is as good for the Turks as for 
the children of Christians. The Turks are people 
also." 

Near the close of the tract we find these theses, 
which Hubmeier says he will maintain with God's 
help against all opponents : 

1. No element or outward thing in this world 
can cleanse the soul, but faith purifies the hearts of 
men. 

2. It follows that baptism cannot wash away sin. 

3. If therefore it cannot wash away sin, and yet is 
from God, it must be a public testimony of inward 
faith, and an outward pledge to lead henceforth a new 
life as God gives grace. 

4. Whether the children of Christians, and the 
children of the Old Testament, are children of God, 
we leave to him who knows all things, and do not 
make ourselves judges. 

In December, 1525, Waldshut fell into the hands 
of Austria. The Anabaptists fled, among them Hub- 
meier, who, passing by Zurich, soon appeared in the 



FATE OF SOME OF THE LEADERS. 153 

Grtiningen district. He was received with great en- 
thusiasm by the Anabaptists. They were famiHar 
with his tracts in opposition to Zwingli, and they saw 
in him, not only a brother in the faith, but a prophet 
mighty in word and deed. His lips, however, were 
sealed, and he was safe only as all knowledge of his 
place of retirement was kept from the officers, who 
were ready to seize any non-resident Baptist, and 
send him across the borders. And so, in disguise, 
Hubmeier made his way to Zurich, where about 
New Year's Day, 1526, he found a refuge, at first in 
the house of Henry Aberli, an Anabaptist, and then at 
the Green Shield, a public house kept by a woman 
and her daughter, who had been baptized by Aberli 
a week or two before,^ and to whom, on the night 
of Hubmeier's arrival in Zurich, Aberli conducted 
Hubmeier. There he remained from Friday until 
Monday, when, his presence in the city having been 
discovered, he was arrested by order of the Council^ 
and kept under guard (libera custodia) in the City 
Hall. 

A few days after, Zwingli, Engelhard, Leo Jud, 

* Aberli, who was arrested, was fined January 15, fifteen pounds 
for disobedience of the mandate against baptism, and five pounds 
more for every one whom he had baptized, to be paid before his 
release from prison. The woman and her daughter were fined 
five pounds each. Egli, Actensammlung, 428, 9, Nr. 910. 

7* 



154 THE ANABAPTISTS IN SWITZEELAND. 

Myconius, Sebastian Hofmeister, and Megan der had 
an interview witH Hubmeier, and there was some 
discussion between Zwingli and Hubmeier in refer- 
ence to infant baptism. In a letter^ to Peter Gyno- 
rans, written in September, 1526, Zwingli gives an 
account of this conference, and says that at length, 
Hubmeier, of his own accord, offered to recant his 
Anabaptist errors, and indeed wrote his recantation 
with his own hand. BuUinger's^ testimony is of 
like import. Hubmeier himself, in one of his tracts 
published a few months after, referring to his treat- 
ment at Zurich, says he offered to discuss with 
Zwingli, and, if found in error, he declared his willing- 
ness to be punished by sword, fire, or water ; while 
if Zwingli was in error he only asked that the Zurich 
preacher should recognize his error and henceforth 
teach the truth. But his offer was rejected. " They 
compelled me [or endeavored to compel me], a sick 
man, just risen from a bed of death ; hunted, exiled, 
and having lost all I had, to teach another faith." ^ 

^ Zwingli, Opera, vii. i. abt. 536. 

^ Heformationsgeschichte, i. 8. 304. 

^ Mann wolt mich ye als einen krancken menscheu, der aller 
erst von dem todbett auffgestanden, verjagt, vertribenn, nnd alles 
was ich gebabt verloren, durcb den Hencker eincn anndern glau- 
ben leeren. Mn gesprech Balthasar Huhmors von Fridberg, Doc- 
tors, Auf Mayster Vlrichs Zwingleus zu Z'drch Taufbiichlen, von 
dem Kindertauff. Nicolspurg. 1526. 



FATE OF SOME OF THE LEADERS. 155 

This view is supported by Faber, tbe representative 
of the Bishop of Constance at the first Zurich discus- 
sion, who says Hubmeier was subjected to the rack 
until he consented to make a public recantation. * 

Arrangements were at once made for an impres- 
sive scene. According to Zwingli and Bullinger, 
Hubmeier was brought into the Cathedral for a pub- 
lic renunciation of his former errors. The vast edi- 
fice was crowded with people whom this novel occa- 
sion had called together. First there was a sermon 
by Zwingli. Then Hubmeier ascended the pulpit, 
but instead of retracting his Anabaptist views, to the 
amazement of all he declared his opposition to infant 
baptism, and defended rebaptism. A tumult was at 
once raised, the address was suddenly brought to a 
close, and Hubmeier was removed to a cell in the 
Wellenberg, where, as Faber says, cruel imprison- 
ment followed until the weary sufferer was willing to 
renounce Anabaptism as heresy. It was at this time, 
probably, that the written recantation was secured 
from him, and April 6, he was brought into the 
Cathedral to read it in public. Afterward, by request 
of the bailiff of the Griiningen district,_the recantation 
was repeated at Gossan. 

* See his tract, Ursach warumb der Widerteuffer Patron unnd 
erster Anfenger, Doctor Balthasar Huhmayer zu Wienn auff den 
Zehendten tag Mdrtz, Anno 1528, verbrennt sey. 



156 THE ANABAPTISTS IN SWITZEKLAND. 

This written recantation has been preserved. ^ In 
it Hubmeier says that hitherto with other Anabaptists 
he had held that believers only should be baptized ; 
but now Zwingli had called his attention to the 
covenant which God made with Abraham and his 
seed, and also to circumcision, as a sign of the cove- 
nant, and had shown him how baptism takes the place 
of circumcision. He also refers to the arguments 
of Leo Jud, Sebastian Hofmeister, and Myconius. 
Moved by all these, at last, he says, he has surren- 
dered his previous opinion that children ought not to 
be baptized, and confesses that he had erred concern- 
ing Anabaptism. He had never said, however, that 
a Christian should not hold a civil office, but had al- 
ways maintained that the more of the spirit of Christ 
one possessed the better he would rule as a magis- 
trate. He had never said that all things should be 
common. He held, however, that those who have 
an abundance should not see their neighbors suffer, 
but should share with the hungry, the thirsty, and 
the naked. As to baptism, he had not baptized any 
in the Canton of Zurich. He had never said he was 
without sin, but had always confessed that he was a 
poor sinner, conceived in sin, and would remain a sin- 
ner until death. Since now Augustine, and many 

* Egli Actensammlung, 449, Nr. 940. See also, 433, Nr. 911. 



FATE OF SOME OF THE LEADERS. 157 

others after him to that time, had erred concerniDg 
baptism, he asked that he might be forgiven, as God 
forgives our sins ; and, calling attention to his severe 
illness and poverty, he made the additional request, 
that he should not be delivered into the hands of his 
enemies, referring to the Austrians. 

From Hubmeier's subsequent life, however, it is 
evident that in this recantation, so far as his views in 
reference to baptism are concerned, he did violence 
to his unshaken convictions. What he had feared 
came to pass. During his prison hours he composed, 
in the form of prayers, his Twelve Articles of 
Faith, of which the following are the closing words : 
" holy God, almighty God, immortal God, 
this is my faith. I confess it with heart and 
mouth, and have testified it publicly before the 
Church in baptism. I faithfully pray thee, graciously 
keep me in it until my end ; and should I be forced 
from it out of mortal fear and timidity, by tyranny, 
torture, sword, fire, or water, I now appeal to thee. 
my compassionate Father, raise me up again by 
the grace of thy Holy Spirit, and sufibr me not to de- 
part without this faith. This I pray thee from the 
bottom of my heart, through Jesus Christ, thy most 
beloved Son, our Lord and Saviour. Father, in thee 
do I put my trust; let me never be ashamed." It 
would seem as if his enemies were pressing him for 



158 THE ANABAPTISTS IN SWITZERLAND. 

a recantation as lie penned these words. Tyranny, 
torture, and shameful treatment forced him at length 
to yield, and he made the retraction for which his 
enemies had so persistently clamored.^ After his 

^ Some have doubted whether Hubmeier made a recantation at 
Zurich. In his excellent article on Hubmeier in the Baptist Re- 
view for April, 1881, Rev. W. W. Everts, jr., gives (pp. 214-15) 
Hubmeier's recantation as follows : " I Balthazar Hubmeyer, of 
Friedberg, openly confess, under this my own hand, that I have 
understood the Scriptures which treat of baptism to declare no- 
thing but this : First preaching, then believing, and finally bap- 
tizing. I had been firmly committed to these ideas, but Master 
Ulrich Zwingli has been instructing me that the covenant entered 
into by God with Abraham and his seed took the place of the 
baptism of to-day. This I have not tried to settle. It has been 
alleged by others that charity ought to be the judge and standard 
of Scripture. This I have so recalled to mind as to result in the 
confession that I was in error. I was not the first one baptized, 
neither have I baptized any one in Zurich. I have not objected 
to a Christian government, nor have I favored communism. I 
do not claim to be sinless ; I ask for pity on my sickness, adver- 
sity, exile, and poverty." In this, Mr. Everts follows a 
Latin form of the recantations found, I believe in Ottius's 
Annales Anabaptistici. But the original, of greater length, and 
stronger in its expression of recantation, is in the German lan- 
guage. It is in the Zurich archives, and I am assured by Egli, 
the scholarly author of the Z'dricher Wiedertdufer, that Dr. 
Strickler, who has charge of the Zurich archives, is positive that 
it is in Hubmeier's handwriting. A copy of this original I have 
before me, and also the record of the Zurich Acts concerning Hub- 
meier's recantation, which says that Hubmeier offered to renounce 



FATE OF SOME OF THE LEADERS. 159 

return from Gossau he remained awhile in conceal- 
ment at Zurich, and then, his request having been 
granted that he should not be delivered into the 
hands of the Austrians, he was suffered secretly to 
leave the Canton.^ He made his way to Constance, and 
thence, probably in July, 1526, to Nicholsburg in 
Moravia ? 

his errors concerning Anabaptism and to make the recantation 
■whenever desired. See Actensammlung , 437. Nr. 911. 

1 Application for Hubmeier's surrender was made by Austria, 
but the Council of Zurich declined to accede to it as contrary to 
the custom. Fiisslin, Beytrdge, iv. s. 253. 

' At Nicholsburg, Hubmeier established an Anabaptist Church, 
which became the centre of the Anabaptist movement in Moravia. 
Here most of Hubmeier's works were written and published. 
But his enemies did not lose sight of him. Near the close of 1527 
he was arrested and delivered into the hands of Austria. For a 
while he was imprisoned in the Castle Gritzenstein, Vienna. 
During his imprisonment he was visited by Dr. Faber, and Dr. 
Marx Beck, who endeavoured to win him back to the Church of 
Rome. But Hubmeier was immovable, and he was condemned 
to be burnt at the stake, March 10, 1528. At the place of burn- 
ing he offered the following prayer : " my gracious God, grant 
me patience in my suffering. My Father, I thank thee, that to- 
day thou wilt lift me from this valley of sorrows. With joy I die 
that I may come to thee, Lamb of God, that taketh away the sin 
of the world. My God, into thy hands I commend my spirit." 
Three days after, his faithful wife, who accompanied him to 
Vienna, was brought to the bridge over the Danube, and thrown 
into the river with % heavy stone attached to her neck. Calvary 



160 THE ANABAPTISTS IN SWITZEELAND. 

Meanwhile Grebel, Mantz, and Blaurock,who were 
still in prison, resolutely refused to renounce Ana- 
baptism. Early in March, 1526, they had an exa- 
mination, but they stood firm, saying they chose to 
die rather than to deny the faith they professed. 
Mantz declared that the Scriptures alone had made 

Mittheilungen aus demAntiquariate, i, s. 114-118, in his list of Hub- 
meier's writings, gives twenty four titles. How they were re- 
garded by the Romish Church may be inferred from the fact that 
in the acts of the Council of Trent, the works of Hubmeier were 
condemned with those of Luther, Calvin, Zwingli, and Schwenk- 
feld. His name also, in four different forms — Balthasar Paci- 
montanus, Balthasar Hubmeier, Balthasar Hilcemerus and Balt- 
harus Isubmarus — is found in the index of Prohibited Books, 
which was published by Bernard of Sandoval, Archbishop of 
Toledo. To his great talents and attainments, as well as to the 
purity of his character, early and later writers bear witness. Ha- 
gen, Deutchsland s literarische und religiose Verhdltnisse in Reforma- 
tionszeitalter, iii., s. 233, says no unworthy motive was discoverable 
in any of his acts. The original sources of information for the 
life of Hubmeier are his own writings, Zwingli' s Werke, Bul- 
linger's Heformationsgeschichte, and Faber's Ursach. Of recent 
works, mention should be made especially of Schreiber's Taschen- 
buch fur Geschichte und AUerthum in Suddeutschland, Freiburg, 
1839, 1840 (but unfinished) ; Fr. X. Hosek's, Balthasar Hubmeier 
a pocatkowe novokrestenstva na Mora,ve, Berne, 1867. [Balthasar 
Hubmeier and the origin of the Anabaptists in Moravia, Brunn 
1867 ; Cornelius', Der Miinsterischen Aufruhrs, Leipzig, 1855, 1860; 
and Egli's Die Zuricher Wiedertdufer zur Heformationszeit, Zurich 
1878. 



FATE OF SOME OF THE LEADERS. 161 

him an Anabaptist. Infant baptism, said Blaurock, 
is an invention of men, and what men invent is of 
the devil. ^ As the latter desired to have a discus- 
sion with Zwingli and Leo Jud, his request was 
granted, and the discussion continued three hours, 
but was unsatisfactory to both parties. Eeferring to 
his preaching at Zollikon, Blaurock said he thought 
his Heavenly Father had sent him there.'' All of the 
prisoners, though we know not on what ground, (ex- 
cept in case of Eudolph, Uli, Margaret, and Elizabeth 
Hottinger, who recanted,) seem to have been re- 
leased shortly after this examination. 

The following were condemned to imprisonment, 
March 7 : Felix Mantz, George Blaurock, Conrad 
Grebel, Uli Hottinger of Zollikon, Ernest Von 
Glatz of Silesia, Anthony Roggenacher of Schwytz, 
John Hottinger, Rudolph Hottinger, John Ocken- 
fuss, Karl Brennwald, Fridli Abyberg of Schwytz, 

* The severe language of the Anabaptists in reference to infant 
baptism was no severer than that of Lutherans and Zwinglians 
in reference to the mass, and other ceremonies of the Romish 
Church. 

' The misfortunes of the Grebel family are noteworthy. The 
other son was removed from his position at the Court of the 
Archduke Ferdinand. Agathe, Prioress of the Convent of Oeden- 
bach, lost her position when the Convent was closed. Martha, 
the beloved wife of Vadian, had a long and happy life. See Hot- 
tinger Oeschichte der Eidgenossen, i. s. 465, note 100. 



162 THE ANABAPTISTS IN SWITZERLAND. 

Jolin Heingarter of St. Gall, Agtli Ockenfuss, Eli- 
zabeth Hottinger of Hirslanden, Margaret Hottinger 
of Zollikon, Winbrot Vonwiler of St. Gall, Anna 
Mantz, and tlie landlady at the Green Shield. 

It is in the record of this examination, accordingly, 
early in March, 1526, that we find the last men- 
tion of Grebel's name in the history of the move- 
ment for Church reform in Switzerland. He died, 
probably not long after, we know not when nor where, 
of the pest. ^ He had neither the great talents nor 
the great learning of Hubmeier. Mantz excelled 
him in his knowledge of the Hebrew tongue, and he 
lacked the fiery eloquence of Blaurock. But he pos- 
sessed qualities which are essential to leadership, and 
his leadership was recognized by Zwingli and the 
Zurich Council, as well as by his brethren. Egli ^ 
well says that a good biography of Grebel would be 
a valuable contribution to the literature of the Ee- 
formation. 

At the beginning of 1526, Heini Eein, Jacob 
Schaufelberger and Jacob Kalch, who had been re- 
leased from the prison in Grtiningen, made their way 
into Appenzell, in order to preach. With other Ana- 
baptists, who belonged outside of the district, they 

^ Actensammlung, 443, Nr. 933. 
2 Die Zuricher Wiedertdufer, s. 92. 



FATE OF SOME OF THE LEADERS. 163 

were arrested and imprisoned. As tliey would not 
take an oath to leave the district, it was directed 
that they should be kept on bread and water until 
further orders from the Cantonal authorities.^ 

Mantz, after his release, went to Schaffhausen, 
but not being allowed to remain there, as it appears, 
he proceeded to Basel, where for awhile he found 
a refuge. In private houses in Basel, and in the 
fields and forests around, he preached, using his He- 
brew Bible, as he interpreted to his hearers the sa- 
cred word, and many were led by him to embrace 
Anabaptist views. But it was not long before he 
was arrested, and forbidden to preach further. At. 
the same time, probably, he was ordered to leave the 
Canton. Some of his followers, also, were arrested. 
They had done nothing, they said, that is contrary 
to the laws of God. He is to be obeyed rather than 
men. And they asked, why they should not be 
permitted to establish a church of their own. At 
Therwyler, a village in the neighborhood of Basel, an 
Anabaptist so commended himself to the pastor of 
the village, that he received permission to preach. 
Many from Basel and the country around came to 
hear him ; and his words, clear and penetrating, and 

^ Letter from Appenzell of January 11, 1526, in the archives of 
the Cathedral in Zurich. 



164 THE ANABAPTISTS IN SWITZEELAND. 

spoken with earnestness and evident sincerity, made 
a profound impression upon his hearers. But his 
lips were soon sealed. Of those who were arrested 
with Mantz, some retracted and were released from 
imprisonment ; the rest were banished.^ 

Toward the end of January 1526, the bailiff of the 
Griiningen district asked the Zurich Council that he 
might be allowed to adopt yet severer measures 
against the Anabaptists within his jurisdiction. ^' One 
must use a firm hand," he said. " With such persons 
lenity is of no account." Hitherto the friends of the 
imprisoned Anabaptists could visit their suffering 
brethren. It was now decreed that such visits must 
be discontinued, that the prisoners should be kept on 
bread and water, and that even in case of sickness 
there should be no mitigation of the punishment, but 
the sufferers should be kept in the tower, there to 
die '^ unless they retracted their errors. March 7, 
it was decreed that whoever should administer re- 
baptism should be arrested, and if condemned, he 

1 Herzog, Das Leben J. Oekolampads. ii, s. 76, 77. 

2 In the order as originally written the words " and rot " fol- 
lowed the words ",to die," but a pen was drawn through them. 
See Egli, Die Zuricher Wiedertdufer, s. 55, and Hottinger, Gesch. d. 
Mdgenossen, 2Abth. s, 41, 42. Zwingli, in announcing this deci- 
sion to Vadian (March 7, 1526), says " pane et aqua delicientur» 
donee autspiritum reddant, aut manus/' 



FATE OF SOME OF THE LEADERS. 165 

should be drowned without mercy. ^ *' If any one 
asks with what kind of justice this was done," says 
FiissHn,' ^' the Papists would have an answer. They 
would say, according to papal law heretics must die. 
There is no need to inquire further. The maxim is 
applicable here. What the Papacy condemns, is 
condemned. But those who hold to evangelical 
faith renounce the pope and papal authority, and 
the question now arises, with what propriety do 
they compel people to renounce their views or reli- 
gion, and in case of their refusal inflict upon them 

' Fusslin, Beytrdge, i., s. 270, 271. Egli, Aetensammlung, 545, 
Nr. 973. The words, " Qui mersus faerit, mergatur " are evidently 
wrongly attributed to Zwingli in some references to the adoption 
of this edict. They were probably taken from a sentence in his 
Elenchus contra Catahaptistas {Opera iii, s. 364 ) : Decrevit clarissi- 
mus Senatus post eam collationem, quae nimirum dicima fuit post 
alias sive publicas sive privatas, aquis mergere, qui merserit bap- 
tism eum qui prius emerserat." Hubmeier wrote to Zwingli bit- 
terly denouncing this edict. In his defence of himself, Zwingli 
claimed that he had often begged the magistrates to show lesa 
severity to the Anabaptists. Fiisslin says the Heretic Tower was 
nothing less than a dark tower where the prisoners, as Hubmeier 
says, saw neither sun nor moon ; but the rooms of the tower, on 
account of the air and view, were as pleasant as any other place 
in the city, ("sondern dieGemacherdes Thurms waren der Luft 
und Aussicht halber so angenehm als irgend ein Ort in der Stadt.")! 
See Starck, Qeschichte der Taufe, s. 184. 

2 Fiisslin, Beytrdge, i, s. 274-277- 



166 THE ANABAPTISTS IN SWITZERLAND. 

capital punishment ?" It was otherwise in Germany. 
The Landgrave, Philip of Hesse, and the Elector of 
Saxony would not consent to any such violent pro- 
ceedings. The fault in Switzerland, Fiisslin says, 
was not the fault of the Eeformers, as such matters 
were left to the civil magistrates. '' Did these," he 
adds, " stretch their authority too far, and did one 
or another of the Eeformers allow himself by zeal to 
be so far carried away that he was negligent in this 
matter, or strengthened the magistrates in their pro- 
ceedings, we do not boast of the same, nor of them. 
If the Anabaptist principles had been separated from 
whatever was of a seditious nature, and this last 
alone had been punished, none would have found 
occasion for fault." But nothing is plainer than that 
the principles of the Swiss Anabaptist, contained no- 
thing of a seditious nature. Grebel and his asso- 
ciates declined to follow Mtinzer. The charge was 
made ' against Mantz at Schaffhausen that he had 
said there should be no magistracy, ^ but he denied 
this at his examination, and said that his position 
was this, that no Christian could be a magistrate, 
and that no one should punish with the sword.^ Gre- 
bel at his examination in Zurich, said, ''he had 

1 Fiisslin, Beytrdge, i, s. 237 and 242. 

2 Fiisslin, Beytriige, i. s. 254. 



FATE OF SOME OF THE LEADERS. 167 

never tauo;ht that obedience should be refused to the 
magistrates. ^ 

But notwithstanding the severity of these new 
measures the Anabaptists continued to hold their 
meetings, now in the fields, now in the forests, as op- 
portunity ofiered. Deprived of their leaders, they had 
the services of brethren who could best supply the 
places of those who had hitherto been their instruc- 
tors in the word. But these new leaders soon fol- 
lowed Grebel, Mantz, and Blaurock to prison. One 
Sunday in May, 1526, at a meeting in a forest be- 
tween Bubikon and Wetzikon, two of these brethren, 
Jacob Talk and Henry Rieman, were arrested by the 
bailifi" of the Griiningen district. They confessed that 
they had been baptized, and that, although they knew 
the penalty was death, they had baptized others, and 
would do so again. At the trial that followed it was 
expected that the judges would condemn Falk and 
Rieman to death by drowning ; but an old law was 
pleaded in their behalf, and until the hearing of this 
could be determined, they were placed in the bailiff's 
custody.^ 

November 19, 1526, the Council at Zurich con- 
firmed the edict of March 7, that Anabaptism should 

^ Fiisslin, Beytrdge, i, s. 249. 

^ Egli, Die ZiiiicherWiedertdufer, s. 58. 



168 THE ANABAPTISTS IN SWITZERLAND. 

be punished by drowning.^ The bailiff of the Griin- 
ingen district thought it best not to mention this fact, 
lest the Anabaptists should be alarmed and he be una- 
ble to make some arrests he had planned. Mantz " 
and Blaurock were seized by him on December 3, in 
a forest, and on December 13 he sent them with two 
other Anabaptist prisoners to Zurich. Mantz re- 
ceived his sentence, January 5, 1527. Since he had 
embraced Anabaptism, he was bold, and had become 
one of the leaders in the Anabaptist movement ; 
since he could not be induced to retract his errors, 
but in spite of the edict and of his oath clung to 
these errors, separating himself from the Christian 
Church, and laboring to organize a sect ; since, fur- 
ther, he rejected the magistracy, opposed the death 
penalty, to the destruction of the common Christian 
peace, — he should be delivered to the executioner, 
who should bind his hands, place him in a boat and 
throw him bound into the water, there to die.* 

In an early record * we find the following exhorta- 

1 Fusslin, Beytrdge, i, s. 271. Egli, Actensammlung 514, Nr. 107. 

2 Hottinger, Oeschichte d. Eidgenossen s. 243, note 156, says, he 
was in St. Gall after leaving Basel, was imprisoned there, but was 
released Oct. 12, 1526. 

3 Fusslin, Beytrdge, iv, s. 259-265. Egli, Actensammlung, 529, 30, 
Nr. 1109. 

* The Bloody Theatre, or Martyr s Mirror of the Baptist Churches, 
Hanserd Knollys Society's Publications, vol. i, s. 12-14. 



FATE OF SOME OF THE LEADERS. 169 

tion which Mantz left for the comfort and admoni- 
tion of his brethren : 

" My heart rejoiceth in God, who giveth me much 
understanding, and guideth me that I may escape 
eternal and endless death. Therefore I praise thee, 
Christ, Lord of heaven, that thou succorest me in 
my affliction and sorrow, which the Saviour God hath 
sent me for an example and a light, who hath called 
me before my end is come, to his heavenly Kingdom, 
that I might have eternal joy with him, and love 
him in all his judgments, which shall endure both 
here and hereafter in eternity, without which no- 
thing avails or subsists. Therefore are there so 
many, who not having this are deceived with a vain 
opinion. But, alas ! now-a-days, we find men who 
boast themselves of the gospel, speak much of it, 
teach and publish it, to be full of hatred and envy ; 
who have in them no divine love, whose deceit is 
known of all the world, even as we have been told, 
that in these last days, they that come to us in sheep's 
clothing are ravening wolves, who hate the godly in 
earth, and hinder the way to life and to the true 
sheep-fold. Thus do the false prophets and hypo- 
crites of this world ; with the mouth they curse, and 
with the same mouth likewise pray, whose life is dis - 
orderly ; these call upon the magistrates to put us to 

death, and herewith they destroy the being of Christ. 
8 



170 THE ANABAPTISTS IN SWITZERLAND. 

But I will praise the Lord Christ, who hath all pa- 
tience with us. He instructeth us with his divine 
grace; he showeth, after the nature of God, his 
Heavenly Father's love to all men, which none of 
the false prophets can do. 

"Herein must we observe the difference; the 
sheep of Christ seek to honor God. This they choose. 
They suffer not themselves to be hindered by gain or 
temporal good, for they are in the keeping of Christ. 
The Lord Christ forces no man into his glory ; but 
the willing and ready alone enter, who come thereto 
by true faith and baptism. When a man bringeth 
forth the true fruits of repentance, for him is pur- 
chased and procured, by Christ, through grace, the 
heaven of everlasting joy, by the shedding of his in- 
nocent blood, which he so willingly poured out. 
Thereby he showeth us his love, and endueth us 
with the might of his Spirit ; and he who receiveth 
and exerciseth this, groweth and becometh perfect in 
God. 

''Love to God, through Christ, will alone endure 
and profit, no boasting, railing, or threatening. There 
is nothing but love with which God is pleased. He 
who can show no love shall find no place with God. 
The true love of Christ shall oast off the enenjy. It 
is set before him who will be an heir with Christ, 
that he must be merciful, even as his Heavenly Father 



FATE OF SOME OF THE LEADERS. 171 

is merciful. Christ never accused any one, as the 
false teachers now do ; whence it appears that they 
have not the love of Christ, nor understand his 
word. Yet they will be shepherds and teachers. 
But at last they must tremble, when they find that 
eternal pain will be their reward, if they do not 
amend. 

" Christ never hated any, and his true servants 
likewise hate no one, continuing thus to follow Christ 
in the right way, as he has gone before them. This 
light of life they have before them, and rejoice to 
walk therein ; but those who are full of hatred and 
envy, who thus wickedly betray, accuse, smite, and 
wrangle, cannot be Christians. These are they who 
as thieves and murderers run before Christ, and 
under false show steal innocent blood. Thereby may 
men know them, they take no part with Christ, for 
through malice, as the children of Belial, they annul 
the command of Jesus Christ ; as Cain slew his bro- 
ther Abel when God accepted his offering. 

" Herewith I will finish my discourse, and request 
all the pious to meditate on the fall of Adam, who 
followed the serpent's counsel, and being disobedient 
to God, the punishment of death followed him. So 
shall it also befall those who receive not Christ, but 
oppose him ; who love this world and have no love to 
God. With this I conclude. I will abide close to 



172 THE ANABAPTISTS IN SWITZERLAND. 

Christ and confide in him ; he knoweth all my dis- 
tresses, and can help me out of them. Amen." 

The sentence was forthwith carried into execution. 
"As he came down from the Wellenberg to the fish- 
market," says Bullinger, ^ " and was led through the 
shambles to the boat, he praised God that he was 
about to die for his truth ; for Anabaptism was 
right, and founded upon the word of God, and Christ 
had foretold that his followers would sufier for the 
truth's sake. And the like discourse he urged much, 
discussing with the preacher who attended him. 
On the way, his mother and brother came to him, 
and exhorted him to be steadfast ; and he persevered 
in his folly, even to the end. When he was bound 
upon the hurdle and was about to be thrown into 
the stream by the executioner, he sang with a loud 
voice : ' In manus tuas, Domine, commendo spiritum 
meum.' ^ Into thine hands, Lord, I commend my 
spirit ;' and herewith was drawn into the water by 
the executioner, and drowned." 

Capito, writing to Zwingli from Strasburg, Janu- 
ary 22, 1577, said : " It is reported here, that your 
Felix Mantz has suffered punishment, and died 
gloriously ; on which account the cause of truth and 
piety, which you sustain, is greatly depressed."^ 

^ Beformationsgeschichte, i. s. 382. 

2 Zwingli, Opera, viii. s. 16. Hie est rumor, Feliceum Mansium 



FATE OF SOME OF THE LEADERS. 173 

On the 27 th, Capito renewed his request : *' I greatly 
desire to know," he said, " how it happened in the 
case of the unhappy Felix Mantz, whether he suffer- 
ed punishment on account of violated public faith, or 
on account of the obstinacy of his views concerning 
religion ; and with what firmness he came to the end 
of life." ^ Zwingli's reply, so far as I am aware, has 
not been preserved. But as if to answer Capito's in- 
quiry in reference to Mahtz's attitude in the face of 
death, the learned editors of Zwingli's works, Schu- 
ler and Schulthess, have added in a note, " Animi 
magnitudine mortem obiit." That Zwingli complied 
with Capito's request, however, is certain ; for April 
8, 1527, in a letter to Zwingli, Capito refers to Zwin- 
gli's narrative of the affair. It is seen, he says, how 
the hand of God was manifested throughout, and how 
the Council was compelled to usurp the part of a judge.^ 

tuum plexum supplicio, et mortem obiise magnifice, quo nomine 
pietatis ac veritatis caussa, cujus partes tu agis, sit magnopere de- 
gravata." 

1 Zwingli, Opera viii, 30. "Magnopere scire cupio, quidnam cum 
infelice Fdice Manzio acciderit, an ob violatam fidem publicam, 
an propter pervicaciam sentiendi contra religionem plexus sit, et 
qua constantia vitam finierit. 

^ Zwingli, Opera viii, 44. " Historia Mansii descripta est per 
Te deligenter et vere, quam in istum geri ac fieri Domino visum 
est, et nos perspicimus satis, quam coacteSenatus judicis partem 
tandem usurpaverit." 



174 THE ANABAPTISTS IN SWITZERLAND. 

The death of Mantz, a man of deep piety, and 
scholarly attainments, was a heavy blow to the Ana- 
baptist cause in Switzerland. Messengers carried 
the sad tidings from village to village, from hamlet 
to hamlet, among the most secluded mountain valleys. 
Everywhere the brethren were cast down. Since 
Grebel's death and Hubmeier's banishment, they had 
naturally looked to Felix Mantz as their future 
leader. And now, he too was taken from them. But 
though cast down they were not destroyed. Mantz's 
dying testimony, and the heroic manner in which he 
accepted martyrdom, impressed deeply all hearts, and 
awakened the desire to imitate his noble example.^ 
Blaurock, Mantz's fellow prisoner, was also 
sentenced to death by drowning, but inasmuch as he 
was not a citizen of the Canton, a milder punishment 

1 Auss Bundt, das ist etliche schone Christenliche lAeder, wie 

die in der Oefdngnuss zu Fassau in dem Schloss von den Schweizer- 

Brudern und andern rechtgldubigen Christen hin und her gedicht- 

et warden. 

" Die Oberkeit sie ruffen an 

Dass sie uns solle todten 

Dann Christ hat sie verlan." 

Did they sing, using these words of one of Mantz's hymns ? 
they could add with their martyr leader, 

Christum den will ich preisin, 

Der alle gdult erzeigt 
Thut uns gar freundlich weisen 

Mit seiner gnad geneigt." 



FATE OF SOME OF THE LEADERS. 175 

was deemed sufficient in his case, and on tlie same 
day on which Mantz was executed, according to the 
decree of the Council,^ Blaurock's hands were bound, 
his body was stripped to the waist, and as he passed 
along the street from the Fishmarket to the Nieder- 
dorf Gate he was beaten with rods until the blood 
flowed from the wounds thus made. Blaurock en- 
dured his sufferings not less heroically than Mantz. 
At the gate an oath that he would not return was 
demanded of him by the officers who had con- 
ducted him thither ; but he refused, saying that to 
take an oath is forbidden by God. On this account, 
he was taken back to the Wellenberg to await the 
further decision of the Council. Blaurock soon con- 
cluded to take the oath, " it is said ; but as he left 
Zurich he shook the dust from his blue coat and his 
shoes as a testimony against his persecuting adver- 
saries.^ 

About this time Simon Stumpf, formerly pastor at 

^ Egli, Actensammlung, 550, N. 1110. 

2 Fiisslin in the Preface to vol. iv, of his Beytrdge, b. 56, says 
that Zwingli took occasion from this to reproach the Anabaptists 
by asking why they suffered Blaurock to remain in their fellow- 
ship since he had broken one of the most prominent rules. " With- 
out doubt," adds Fiisslin, " he did not consider that every sect 
willingly pardons the wrong doing of its members when they are 
not voluntary but compulsory." 

^ BuUinger, Eeformationsgeschichte, i. s. 382. 



176 THE ANABAPTISTS IN SWITZERLAND. 

Hongg, but against wliom December 25, 1523, the 
Zurich Council issued a decree of banishment on 
account of his radical views, and who meanwhile had 
been in Germany, returned and resumed his labors 
among the brethren. This fact was soon made known 
to the Council, and an order was issued April 25, 1527, 
requiring Stumpf to dispose of his possessions within 
fourteen days and leave the Canton on penalty of 
death.^ 

^ Egli, Die Zuricher Wiedertdufer, s. 63, Actensammlung, 540, 
Nr. 467. 



CHAPTER IX. 

STATEMENT OP THE GEUNINGEN ANABAPTISTS AND 
DEATH OF DENK. 

Meanwhile the Council of Zurich was making 
every effort to secure the execution of Falk and Eie- 
man, the Anabaptist preachers whom the magistrates 
of Griiningen had refused to deliver into the Coun- 
cil's hands, but had retained in their own prison. A 
commission was appointed to consider the matter 
and in accordance with its proposition, the Council, 
falling back upon an existing agreement between the 
two Cantons, determined to appeal to Berne as an 
umpire, in case Falk and Rieman should not be im- 
mediately executed in accordance with the edict. 

In vain the Griiningen magistrates endeavored to, 
prevent this action. It was the purpose of the Coun- 
cil, they were told, to destroy the Anabaptist heresy 
root and branch. But it was soon found that perse- 
cution increased rather than diminished the member- 
ship of the Anabaptist Churches. The Council ac- 
cordingly decided to have a conference at Zurich in 
September, to which delegates from Berne, Basel, 

Schaffhausen, Chur, Appenzell, and St. Gall were in- 

8* 177 



178 THE ANABAPTISTS IN SWITZERLAND. 

vited. A correspondence, also, was commenced with 
Augsburg and Constance in reference to the Ana- 
baptists.-^ 

But thougb tbey bad been deprived of tbeir leaders 
the brethren were bold in defending their views. 
Here is a document, ^ belonging to this period, which 
the Anabaptists of the Griiningen district laid before 
the civil authorities, and in which, in opposition to 
the accusations of the magistrates, they justified the 
baptism of believers alone. 

" At his baptism by John, Christ calls baptism 
righteousness, and as the publicans before they were 
baptized by John must show repentance, he called it 
a counsel of God ; therefore, infants should not be 
baptized, because they neither need repentance nor 
know aught of righteousness or the counsel of God. 
Further, Christ says after his resurrection, ' He that 
believeth and is baptized shall be saved ; he that be- 
lieveth not shall be damned.* Here, again, he means 
the baptism of believers, not of children. He does 
not, however, at the same time include children in 
this condemnation, for he. is not speaking of them, 
. but to those who know good and evil ; and as for the 
rest he says, ' Suffer little children to come unto me,' 

1 Egli, Actensammlung, 557, Nr. 1247 ; also 560, Nr. 1262. 
^FiisRlin, Beytrdge, iii, s. 319-329, Egli, Actensammlung, 547, 
Nr. 1201. 



GRtJNINGEN ANABAPTISTS AND DEATH OF DENK. 179 

etc. If now Christ calls baptism a ' counsel of God ' 
and ' righteousness,' and it is his, therefore God's, 
command, then mark, humble believer, how the false 
prophets mislead you, and the wise and ingenious, as 
they say, ' Baptism is nothing, it is only an external 
form, nothing but water, and signifies nothing.' 

" Peter baptized three thousand souls, who repent- 
ed and gladly received his word. There is also in 
this passage a proof against infant baptism ; and we 
may call attention to the fact that the three thousand 
would have had their children baptized (of which we 
read nothing) if it had been the custom. Likewise 
we find in the Acts of the Apostles that Philip bap- 
tized the Eunuch, because he believed with all his 
heart. 

" The twelve disciples of John, who were baptized 
by Paul at Ephesus in the name of Christ, had before 
received the baptism of John to repentance. This, 
therefore, was not enough. The twelve men were 
not sufficiently instructed in the Christian faith. So 
infant baptism is not enough, but is a false devilish 
doctrine. 

" Against infant baptism is the testimony of Paul, 
that we by baptism are buried into Christ's death, 
and with him should walk in a new life. Infants 
can neither yield their members to ' unrighteousness,' 
nor 'walk in newness of life.' 



180 THE ANABAPTISTS IN SWITZERLAND. 

" Believers are those who walk in the will of the 
Spirit, and bring forth the fruits of the Spirit ; they 
are the company and body of Christ, the Christian 
Church. To this, therefore, .the Anabaptists belong. 

" Zwingli, the false prophet, since he can find no 
proofs in the New Testament, turns back to the Old, 
and appeals to the covenant with Abraham. But 
this covenant was made by God with the Jews, and 
not with the Gentiles. Why then do the preachers 
baptize our children, whose descent is from the Gen- 
tiles, not from the Jews ? Besides, the girls as well 
as the little boys were included in the promise, 
although they were not circumcised like the latter. 

" According to the words of Christ and Paul, the 
law has an end with Jesus, and the gospel begins. 
So shall we also be found in the new life, and no 
longer in the old ; and seek no other way, no other 
door, than Christ ; otherwise we are thieves and rob- 
bers. If, however, it is said, infants are included in 
the promise, it is the promise of Christ which is 
meant, that says, ' Of such is the kingdom of hea- 
ven.' He, therefore, who, instead of being satisfied 
with this promise, turns to infant baptism, is making 
another door, and is therefore a thief and a robber. 

" If now the members of the Zurich Council desig- 
nate the baptism of Christ as Anabaptism, the com- 
mon people will be convinced that the reverse is the 



GRtlNINGEN ANABAPTISTS AND DEATH OF DENK. 181 

fact, and that infant baptism is really Anabaptism. 
Now we desire that you will leave us alone with the 
truth ; if, however, this may not be, we are ready 
for the sake of the truth to suffer through the grace 
and power of God." 

In August, possibly in September, Jacob Gross, of 
Waldshut, was imprisoned at Briigg, in the Canton 
of Berne, having preached Anabaptism in the sur- 
rounding country and baptized many. He was of- 
fered his liberty if he would take an oath not to re- 
sume his labors in the Canton ; if he refused, he was 
threatened with death by drowning. Gross at length 
accepted a release on the terms proposed, and made 
his way into the Gruningen district, where, by night, 
in a barn, probably at a preaching service, he was 
arrested, about the middle of September, as it would 
seem, but was set at liberty on his promise to leave 
the district.^ 

Throughout the year 1527, Anabaptists from 
Waldshut made the country between that place and 
Zurich, known as Unterland, their field of labor. In 
Btilach, Haslen, and vicinity the people were inclined 
to accept Anabaptist views, and the meetings held by 
the brethren were largely attended. "^ A certain 

1 Egli, Actensammlung, 563, Nr. 1275, also 564, Nr. 1277, 1278. 

2 Egli, Actensammlung, 569, Nr. 1307. 



182 THE ANABAPTISTS IN SWITZERLAND. 

Hindermann and Elsi Spillmann of Dallikon, and 
Jacob Frei of Watt, on account of their attendance 
upon these secret services conducted by Anabaptists 
from across the border, were imprisoned, but were 
released with a warning not to attend such meetings 
in the future, but to go to churcli ; and, imposing a 
fine upon them if they should neglect this warning, 
they compelled them to swear to bring or report 
Anabaptists from across the border to the bailiffs. ^ 
December 15, 1527, the Council issued a decree to 
the bailiffs, directing them to seize and imprison in 
the Wellenberg those who withdrew from the churches 
and attached themselves to field preachers, and not 
to release them without first having paid a fine of 
five pounds.^ 

It is at this time that a name already mentioned 
suddenly reappears in the history of the Anabaptists 
of Switzerland, only, however, to be again mentioned 
and as suddenly to disappear forever. John Denk, 
who was at St. Gall in 1525, and who at that time 
was suspected of being in secret communication with 
Anabaptists, appeared in Augsburg ^ in the summer 
or autumn of the same year, where he openly espous- 

^ Egli, Actensammlung, 581, Nr. 1335. 
'^ Egli, Actensammlung* 582, Nr. 1338. 

^ Studien u. Kritiken, 1851, erste Heft. s. 138. {Johann DenJo und 
sein Buchlin vom Gesetz, by Heberle). 



GRUNINGEN ANABAPTISTS AND DEATH OF DENK. 183 

ed the cause of the Anabaptists, and aided in making 
Augsburg the centre of the movement in Swabia. 
In the autumn of 1526, not later certainly than 
November, he left Augsburg ^ and made his way to 
Strasburg, where with Hetzer, and subsequently at 
Worms, he was engaged in a translation of the 
prophetical books of the Old Testament, which was 
published in Worms in the first half of the following 
year (the preface is dated April 3, 1527), and accord- 
ingly nearly five years before Luther s translation 
appeared. This translation was received with so 
much favor that within four years twelve editions 
at least were printed.^ • 

In July, 1527, Denk was again in Augsburg ; but 
at the close of the month, by way of Ulm and Nurem- 
berg, where he found that persecution awaited him 
if he remained, he proceeded to Basel, in which place 
he had once live(? in friendly intercourse with Oeco- 
lampadius, and with whom he hoped now to find an 
asylum. August 3, 1527, just before Denk's arrival, 
Basel had forbidden Anabaptists to remain in the 
city ; ^ but Denk, in a letter, frankly laid his views 
before Oecolampadius, and asked for himself what he 
was willing to accord to all men, religious freedom. 

1 Studien w. Kritiken, 1851, s. 140. 

'^ Jahrbiicher fur d. Theologie, s. 1856, 265. 

^ Herzog, Das Leben J. Oekolampads ii. s. 307. 



184 THE ANABAPTISTS IN SWITZERLAND. 

" God is my witness," he wrote/' that I am favorable 
to one sect only, to the fellowship of the saints wher- 
ever found. For that it is with you alone, I do not 
believe. . . . Not to have a home is a grief to me. 
Yet it grieves me yet more that my zeal does not 
bring corresponding fruit. No other fruit, however, 
do I seek, than that very many with one heart and 
mind may glorify God, the Father of our Lord Jesus 
Christ, whether they be circumcised or baptized or 
neither. For I am wholly of a different view from 
those who bind the Kingdom of God to the cere- 
monies and elements of the world, although I do not 
deny that I myself for a long time fell into a like 
error. If you believe that you can endure these 
principles in any way, will you take the pains to ob- 
tain for me permission to remain here." 

In closing, Denk begs his old friend to lose sight 
of the days of their alienation, and to give him 
again a place in his heart. In what esteem he held 
him, he would learn from the confidence which he 
had manifested in this letter, and which he was 
ready to manifest even in a greater degree. '' I seek 
to escape from exile,'' he said ; " but if I should not 
succeed, I do not think I shall repent of this letter 
unless, which God forbid, you should use it in order 
to glorify yourself, and to destroy another. "V 
1 JStudien u, Kritiken, 1855, s. 873, 874'. 



GRtJNINGEN ANABAPTISTS AND DEATH OF DENK. 185 

Whether the permission asked for by Denk was 
obtained, we do not know, but he remained in Basel, 
and saw Oecolampadius frequently. Bullinger says, 
'' He discussed much and long with Oecolampadius, 
who greatly desired his conversion." It has been 
claimed that Denk was converted, or, in other words, 
renounced his Anabaptist errors. Indeed, a tract 
which he wrote in Basel in explanation of his views, 
and which was published after his death, was sent 
out under the title. Retraction of John Denk} 
Th is tract, so far as I am aware, has not been pre- 
served ; but the extracts from it which have come 
down to U3^ do not justify either the report or the 
title. Thus, concerning separation and sects, Denk, 
in Article Six, says : 

*' Those who walk in the footsteps of Christ, I re- 
joice in and love, wherever I find them. But with 
those who will not hear me, and yet will not keep 
silent, I cannot have much fellowship, for I do not 
discover in such the mind of Christ, but a perverted 
mind, which will force me to abandon my faith, and 
compel me to adopt its own, whether it be right or 
not. And even if right, zeal may be very commend- 
able, but unwise. For it should be known that in 

* It is thought to have been published by Oecolampadius. See 
Heberle, Studien u. Kritiken, 1855, s. 876. 
' Arnold, Kirchen u. Ketzer Historic, i. s. 1305 — 1307. 



186 THE ANABAPTISTS IN SWITZERLAND. 

matters of faith everything should be free, voluntary, 
and without compulsion. Therefore, I separate my- 
self from some, not that I regard myself better and 
more righteous than they, but even if I were lacking 
in many things, that I may seek freely and unhinder- 
ed the costly pearl, and having found it may hold it 
at peace with every man in so far as it is possible for 
me. From all others, persecution and the fear of 
persecution have separated me. My heart, however, 
is not separated from them, especially from any one 
who fears God. Yet with error and unrighteousness 
I will have no fellowship (if God will) in so far as 
my knowledge extends. With this consciousness I 
await joyfully and un terrified the judgment of Jesus 
Christ, however much on account of weakness I may 
fear before men. On this account I do not justify 
myself, but know, and indeed acknowledge, that I 
am a man who has erred, and may still err.'' 

In Article Seven, concerning ceremonies, Denk thus 
gives expression to his views : 

" In themselves ceremonies are not useful, and he 
who thinks thereby to obtain anything, whether 
through baptism or the breaking of bread, is super- 
stitious. A believer is free in outward things, yet 
according to his ability he will make every effort that 
the honor of God may not be diminished by him, and 
that the love of his neighbor may not be wickedly 



GEUNINGEN ANABAPTISTS AND DEATH OF DENK. 187 

despised. He who makes ceremonies burdensome is 
not much of a gainer thereby ; for should one lose 
all ceremonies, he would not suffer any injury, and 
indeed it is better to want them than to misuse 
them." 

That any one should find in these words a rejection 
of Anabaptism ^ is amazing. They are rather noble 
witnesses to the lofty Christian spirit of the man, as 
all must confess. And it is worthy of notice that 
Arnold, ^ having presented these quotations from 
Denk's Explanation adds : " These are Denk's 
own words. From them it may be seen whether he 
can be regarded as godless and damnable, and 
whether his followers may be regarded as . diabolical 
or devilish." 

He who joyfully and unterrified awaited the judg- 
ment of Jesus Christ was called to meet his judge 
sooner than he had anticipated ; for in a short time 
after his arrival in Basel he died, like Grebel, of the 
pest. The date of his death is unknown ; but 
December 2, 1527, Zwingli received a letter from 
Berthold Haller in Berne, in which he said : '' Denk, 
Apollo of Anabaptism, whom Oecolampadius some- 
times visited, died at Basel of the pest." ^ 

^ Bullinger, Wiedertduffer F. s. 65. 
2 Kirchen u. Ketzer Historie, i, s. 1307. 
Zwingli, Opera viii. s. 123. 



CHAPTER X. 

SEVERER MEASURES ADOPTED, AND DEATH OF HET- 

ZER. 

The Eeformation was not established in Berne 
until early in 1528. At the great discussion between 
the Protestants and Romanists in that city, January 
5, 1526, some Anabaptists were present who were not 
satisfied with a reformation which should go no far- 
ther than Zwingli had marked out, and who com-, 
plained of a lack of earnest preaching of repentance 
on the part of evangelical preachers. They were not 
invited to the discussion, and having been arrested 
they were imprisoned in a cloister until after the dis- 
cussion closed, when a special meeting was held, at 
which the Anabaptists were exhorted to renounce 
their errors. These exhortations, however, were 
fruitless, and the Anabaptists were banished from 
the city and Canton.^ 

The effects of the edict of December 16, 1527, 
were soon visible, especially in Unterland. Here, 
as we have seen, the Anabaptists from Waldshut had 

^Erbkam, Oeschichte d. prot. Sekten, b. 54:3. Bullinger, Reforma- 
tionsgeschichte, i. s. 436. 

188 



SEVERER MEASURES ADOPTED. 189 

^own seeds which were at length bearing fruit in 
many hearts. In no other part of Switzerland were 
the Anabaptists now so numerous as in this region. 
A picture of the situation we have in an account 
which the pastor of Biilach, Huldreich Kollenburtz, 
placed on record in reference to the Anabaptists in 
this parish.* " Some Waldshut Anabaptists," he wrote, 
*' are making an uproar in Biilach, as formerly in 
Nerach and Stadel. Many of their followers have 
not been to church for more than six months. 
When I preach, they also have a preaching service, 
insisting that they alone preach the true gospel. They 
also refuse to come to the Lord's Table." Another 
view of the situation is given in the court records, in 
which we have the testimony of the Anabaptists who 
were arrested in accordance with the provisions of 
the recent edict. ^' The parties of the State Churches," 
it was said, " did not live in conformity with their 
teachings." ^ Some were drunkards, some were 
avaricious, some were unchaste, some were addicted 
to gambling. Indeed, so much was urged against the 
morals of the clergy that it was found necessary to 
adopt measures to bring about a better state of 

lEgli, Die Ziiricher Wiedertdufer, s. 71. Actensammlung, 587, 
Nr. 1358. 

' Egli, Actensammlung, 589, Nr. 1360. 



190 THE ANABAPTISTS IN SWITZERLAND. 

things ; and an edict, with this end in view, was 
issued, April 8, 1528.^ 

May 14, 1528, a new and stronger edict against 
the Anabaptists was issued by the Basel Council. In 
it, not only was Anabaptism denounced, but attend- 
ance upon private religious services, in or near the 
city, in forests or in the fields, was forbidden ; and 
all were commanded to be content with the proclama- 
tion of the sacred word in the State Churches. Adults 
who allowed themselves to be rebaptized, parents 
who refused to have their children baptized until they 
were advanced in years, and all who attended private 
religious assemblies, and entertained and supported 
those who preached at these assemblies, were threa- 
tened with severe punishment in life and possessions. 
This ordinance was especially intended for the sup- 
pression of the Anabaptist movement in the country 
around Basel, to which the influence of the Anabap- 
tists seemed at that time to be restricted. But it 
failed, and soon we again hear of Anabaptists in the 
city. In the course of the summer some men and 
women were imprisoned in Basel, and they sacrificed 
life rather than surrender their faith. Arrests af- 
terward were made in the surrounding country.^ 

^ Egli, Die Zuricher Wiedertdufer b. 72-75. Actensammlung , 
597, Nr. 1383. 

^ Herzog, Das Leben J. Oekolampads, ii. s. 55, 86. 



SEVEEER MEASURES ADOPTED. 191 

Meanwhile, for more than fifteen months theGrun- 
ingen Anabaptists had endured the sufferings of a 
cruel imprisonment. The Council of Zurich had now 
determined to make an end of Anabaptism in that 
district if possible, and to establish firmly the State 
Church. Accordingly these prisoners were brought 
forth — the record is under date of August 11, — 
in the expectation evidently that they -would retract, 
and influence their brethren to abandon their Ana- 
baptist views. But they had received no new light 
during their long imprisonment, and they all stood 
firm in their determination not to yield. " Infant 
baptism," they said, " is an abomination in the sight 
of God; anabaptism is God's command. The 
preachers falsify the word of God, especially in refer- 
ence to baptism. They are now the false prophets, 
against whom Christ uttered a warning." One of 
the prisoners said, he should fear for his poor soul if 
he denied the word of God. Another said, he did not 
care to hear his pastor preach, because he persecuted 
the Anabaptists. A third did not care to hear the word 
of God in the church, much as he* enjoyed it when 
he read it elsewhere.^ At the same examination, it 
would seem, Jacob Falk said he did not go to church, 
because the Scriptures tell us to " beware of false 
prophets." All lamented that they were ever in fa- 

1 Egli^ Adensammlmg, 636, Nr. 1469. 



192 THE ANABAPTISTS IN SWITZERLAND. 

vor of infant baptism. One of these prisoners had 
lain a half year in the dungeon sick, and was swollen 
from head to foot, so that he had to be carried to 
the place where the examination was held ; yet he pre- 
ferred to die with his companions in the dungeon 
rather than to live without in the castle. As they 
confessed that they had exhorted each other to hold 
out, sick or w6ll, they were placed in separate prisons 
in Zurich, where they were kept for fourteen days on 
bread and water. ^ Falk and Rieman were again exam- 
ined, the question of jurisdiction having been settled 
by Berne in favor of Zurich.^ The former said he would 
continue to baptize, strengthened by the Son of God, 
who had redeemed him and had not forsaken him. 
September 5, both were sentenced to death. Falk re- 
fused to give the names of those he had baptized. He 
would not be the cause of persecution and death to 
his brethren, no one had strengthened and comforted 
him, except the Son of God, who had redeemed him 
and would not forsake him.^ They were taken to a 
little fishing hut in the middle of the river Limat,* 
says Bullinger, '' where they were drawn into the 
water and drowned." ^ 

1 Actensammlung, 641, Nr. 1486, 

2 Egli, Actenscmmlung, 637, Nr. 1473. 
^Egli, Actensammlung, 632, Nr. 1456. 
* Egli, Actensammlung, 640, Nr. 1473. 
^ Meformationsgeschichte, ii, s. 14. 



SEVERER MEASURES ADOPTED. 193 

Of the otliers, some retracted, and were released 
on their promise to recognize infant baptism, and 
also to pay the cost of their entire imprisonment, for 
which they gave bail. Those who refused were 
given farther time for reflection, and were kept 
meanwhile, on bread and water in the tower .^ 

Much as had been accomplished in suppressing 
Anabaptism in the Grriiningen district, it was not 
yet destroyed. The pastor at Hinwyl informed 
the Council that in his parish there were those 
who had not been inside of the church for two 
years. The magistrates made a like report. Early 
in December, accordingly, the Council issued an 
additional edict instructing the magistrates to ex- 
ercise renewed watchfulness in their work of ex- 
tirpation, with the added warning that, if they 
proved unfaithful, they themselves would be pun- 
ished.^ So thoroughly did they attend to their 
duties, in consequence of this admonition, that in 
the following year the official correspondence fur- 
nishes only two brief letters to show that any 
Anabaptists were now to be found in the Griinin- 
gen district. 

It will be remembered that among those who 
were required to leave Zurich after the Discus- 



9 



1 Egli, Actensammlung, 642, Nr 1467. 
Egli, Actensammlung, 647-8, Nr. 1521. 



194 THE ANABAPTISTS IN SWITZEELAND. 

sion of January 17; 1525, was Ludwig Hetzer. He 
went first to Augsburg, and became connected 
with the radical party in that city, but early in 
September, if not before, he was compelled to leave 
the place, and we find him not long after in Basel,, 
where he was kindly received by Oecolampadius, 
who gave him literary employment, and by whom 
he was subsequently commended to Zwingli, at 
Zurich, whither he went to carry through the press 
a work of Oecolampadius on the Lord's Supper, 
which he had translated into the German lano-uage. 
That at this time Hetzer was not in full sympathy 
with the Anabaptist movement is evidenced not 
only from the fact that he was present at the Dis- 
cussion in Zurich, November 9, 1525, as a spectator 
only; but also from the fact that in the preface 
to his translation of Oecolampadius' work he ex- 
pressly denies that he was an Anabaptist, though 
he admits that he rejected infant baptism. Ee- 
turning to Basel, he devoted himself to a transla- 
tion of Malachi into the German from the Latin 
of Oecolampadius. This translation was published 
at Basel in the following summer, the preface bear- 
ing date of July 15, 1526.^ 

^ Der Prophet Malachi mit ausslegung Joan Ecolampadii, durch 
jn im latein beschriben, mitfleyss verdeutscht durchLudwig Hdtzer. 
It was printed by Thomas Wolff, and on the title-page is. found 
Hetzer's motto, "0 God, release the imprisoned." 



SEVERER MEASURES ADOPTED. 195 

Late in the summer Hetzer appeared in Stras- 
burg, where lie fully connected himself with the 
Anabaptist movement, and where, as in Worms later, 
he devoted himself to its furtherance. At Stras- 
burg he commenced a translation of Isaiah. Here, 
also, he made the acquaintance of Denk, who came 
to Strasburg in the autumn, probably in October 
or November, 1526, and with whom Hetzer became 
associated in the translation of the Old Testament.^ 
In July, 1527, Hetzer visited Nuremberg and Augs- 
burg with Denk. The latter, as we have seen, 
toward the end of July left Augsburg and made 
his way to Basel, where he soon died. Hetzer 
seems to have remained in and around Augsburg 
until April, 1528, when he was again banished. 
Now that so many doors were closed against him, 
whither should he direct his footsteps if not to the 
home of his youth ? And so he went to Bischofs- 
zell, a small village not far from St. Gall and Con- 
stance. Here he is supposed to have devoted him- 
self to the preparation of one or two theological 
works, and it is thought that he visited Vadian at 
St. Gall. In the summer of 1528, or later, we find 
him in Constance, where there was a small circle 

^ Of this translation Luther, in 1527, wrote ; " Prophetas ver- 
nacula donatos Wormatia non contemno, nisi quod Germanismus, 
obscurior est, forte natura illius regionis. Fecerunt diligentiam 
quis autem omnia attingat?" De Wette; iii. 172. 



196 THE ANABAPTISTS IN SWITZERLAND. 

of Anabaptists, whicli had been kept small by im- 
prisonment and banishment. All the other Ana- 
baptist leaders were now dead. A way was soon 
to be discovered in which the career of Hetzer, 
also, could be brought to an end. 

Anabaptism, in Constance, was not punishable by 
death, as in the Canton of Zurich. Hetzer might 
be arrested as an Anabaptist, but the Council could 
do no more than to imprison or banish him. Tow- 
ard the end of October, possibly six weeks later, 
Hetzer was arrested and thrown into prison, where 
he remained until early in the following year. On 
the 3d of February he was brought before the 
magistrate, Jacob Zeller. So far as the record 
shows, Hetzer was the only witness. In the scanty 
report of the trial which is found in the city 
archives at Constance, it is said that Hetzer made 
a frank confession. He had married Anna, the 
wife of George Kegel, of Augsburg, but not until 
after Eegel's death. He had received from her a 
ring in confirmation of the marriage, and many 
times he had received money from her. He had 
also another wife, Appolonia, the maid of Anna 
Eegel. He had persuaded Anna Eegel that this was 
not wrong, but in accordance with the will of Grod.-^ 

^ Archives of Constance, city records for the years 1529 and 
1530. 



SEVERER MEASURES ADOPTED. 197 

It is admitted by Keim^ that, as the record 
stands, Hetzer had done nothing which, in accord- 
ance with the laws of Constance at that time, waS 
punishable with death ; but he adds that Hetzer's 
crime seemed to the natural feeling so abnormally- 
immoral, so systematically and fundamentally shame- 
less, that the death penalty was invoked. And so, 
having been adjudged guilty, he was condemned to 
death; but so much consideration was shown to 
him, that at the request of his friends it was de- 
cided that he should be executed by the sword. 

It is a fact worthy of notice that in the corre- 
spondence between Zwingli and his friends at Con- 
stance, as it appears in Zwingli's works, there is 
not a line that refers to this matter. What we 
know concerning the affair, aside from the court 
record, is taken for the most part from a letter of 
John Zwick to Ambrose Blaurer, written February 
6, 1529, the day after Hetzer's execution, and also 
from an account of Hetzer's last moments by 
Thomas Blaurer. 

According to Blaurer, Hetzer received the an- 
nouncement of his sentence with indescribable joy. 
During the day, as if he had been appointed to 
some high honor, he was visited by a throng of 

^ Jahrbiicher fur Deutsche Theologie, 1856, s. 282. 



198 THE ANABAPTISTS IN SWITZERLAND. 

people of every rank in society, — members of the 
Council, clergymen, citizens, without reference to 
party or religion,^and with all, except the city 
pastors, Zwick and Metzler, he talked freely. '' He 
conducted himself well and with propriety," says 
John Zwick; ''God be praised on his behalf." 
The night that followed was not passed in sleep. 
The friends of the condemned were with him, and 
at his request psalms and hymns were sung. 
During the night Hetzer referred to his translation 
of the Scriptures, and gave expression to the satis- 
faction he derived from the service he had rendered 
in translating the Old Testament into the language 
of the common people. " He addressed us all as 
his dear brethren," says Zwick. " In the morning 
he constrained us all to pray with him. The room 
was very full indeed. He now prayed to Grod with 
a seriousness such as I have never seen or heard. 
After that he gave- an exhortation to us preachers, 
and mingled with it a few words on infant baptism, 
that we should not enforce it, as if we must whether 
or no baptize the children, but suffer it to be quite 
free. He spoke also very briefly and in a very 
desultory manner on some other points, but after 
such a sort that no one could reprove him. Would 
to God we had in print what he said to us ! Oh, 
it is very well to dispute of many things when we 



SEVERER MEASURES ADOPTED. 199 

have not mucli else to do, but when death draws 
near then all disputing is at an end." 

When he was led to the Council Chamber, where 
his sentence was publicly declared, Hetzer expressed 
his satisfaction, and asked only that the Burgomaster 
would regard tenderly his loved ones, and also the 
poor prisoners, with whose wretched condition he had 
become acquainted during his own imprisonment. 
Then he was delivered to the executioner. A few 
earnest words to the people followed. On his way to 
the place of execution he referred to his companions 
who had already obtained the martyr's crown. 
Mantz, Hut, Langenmantel, Sattler, and Hubmeier. 
At the Upper Market he addressed the people. ^* Con- 
stance," he said, '' ought not to h^^ve God's word in 
the mouth only, but exhibit it in the life. Therewith 
he offered up a fervent prayer, so that many of the 
people wept with him, and throughout the whole 
of his progress he was cheerful and unappalled." 

At the block Hetzer opened his Hebrew Psalter, 
requested the people to kneel with him, and then in 
a clear, loud voice he translated the 25th Psalm. At 
the 15th verse as he read, " For he shall pluck my 
feet out of the net," he looked down to the cords with 
which he was bound, while the people with sobs re- 
peated the words after him. At the close of the 
Scripture reading, Hetzer offered the Lord's Prayer, 



200 THE ANABAPTISTS IN SWITZEELAND. 

concluding his supplication with "Through Jesus 
Christ, the Saviour of the world by his blood. ^ As 
the headman approached, he prayed that God would 
not leave him. '' God will not forsake thee," said one 
who heard his prayer. For a moment only was the 
weakness of the flesh manifest as the color mounted 
to his cheeks. Then he knelt, laid his head upon the 
block, and unterrified received the fatal stroke. ''A 
nobler and more manful death," says John Zwick, 
" was never seen in Constance. He suffered with great- 
er propriety than I had given him credit for. They 
who knew not that he was a heretic and an Anabap- 
tist could have observed nothing in him. Very many 
of the opposite party who were present thought he 
would have said something on account of our doctrine 
and against the preachers; but not a word. We 
were all with him to his end, and may the Almighty? 
the eternal God, grant to me and to the servants of 

^ It has been said that Hetzer rejected the atonement of Christ 
and we are referred to one of his hymns : 

Ja spricht die Welt, es ist nicht noth, dass ich mit Christo lyde ; 
Er litt doch selbs fyr mich den tod nun zech ich uf sin kryde, 
Er zalt fyr mich daselb gloub ich ; hiemit ists usgerichtet. 
Bruder min ! Es ist ein Schyn, der Tyfel hats erdichtet. 

Referring to these lines, Fiisslin {Kirchen u. Ketzerhistorie) says : 
" He punishes only the .fools, who convert Christian faith into 
carnal security, and think Christ has done enough for them, and 
that they can live as they please." 



SEVERER MEASURES ADOPTED. 201 

his word like mercy in the day when he shall call us 
home." Thomas Blaurer closes his account of Het- 
zer's last moments with these words : " No one has 
with so much charity, so courageously laid down his 
life for anabaptism as Hetzer. He was like one who 
spoke with God and died."^ 

And yet we are asked to believe that Hetzer was 
immoral in heart and life ! Let those believe it who 
can. Certainly adulterers and the friends of harlots 
are not wont to spend their last hours on earth in 
such tranquil communion with God^ or to die as 
triumphant a death. Of the charge of polygamy 
which was brought against Hetzer by some early 
writers, Fiisslin,^ after an examination of the evidence 
upon which the charge rests, says that it has no 
weight whatever ; that Hetzer neither approved nor 
practiced polygamy. Concerning the charge of immo- 
rality, he says all that is known is that '^ a certain 
Eeglingerin and a certain Appele" were the occasion 
of anguish and unrest to Hetzer in his last hours. 
The source of this remark, as he tells us, is John 
Z wick's letter to which we have already referred. 

1 The letter of John Zwiok will be found in A Martyrology of 
the Churches of Christ, published by the Hanserd Kuollys So- 
ciety; i. p. 97-100. See also JahrbUcher f. Deutsche Theologie, 1856, 
2te Heft ; s. 285-287. 

2 Neue und unpartheyische Kitchen u. Ketzer historic, iii. s. 269. 

9* 



202 THE ANABAPTISTS IN SWITZEELAND. 

And this is all that John Zwick says on this point : 
" The room was full of people, who sing psalms the 
whole night through ; for he himself sought as much 
as possible thereby to overcome some of his temp- 
tations. Hard, hard conflicts did he have concerning 
Reglingler, and afterwards also on account of Appelen. 
He was not, however, in the least fantastical, like 
many Baptists." This is certainly a very slight 
foundation for so grave a charge. 

On the other hand, Hetzer's previous character is 
not to be forgotten. Until within two years before 
his death he was the trusted friend and companion of 
such men as Zwingli and Oecolampadius. In the 
letters of Capito to Zwingli, written in Strasburg in 
1527, while Hetzer was living there, and after he 
became an Anabaptist, there is not even a hint of 
Hetzer's impurity, although Oapito bitterly assails 
Hetzer's views. Furthermore, Hetzer's writings are 
a witness to the purity of his character. He loved 
the word of Grod, and ever insisted upon loyalty to its 
commandments. I cannot but think, therefore, that 
the Moravian Chronicle is right in saying that Hetzer 
was condemned for '' the sake of divine truth," as it 
is certainly right in saying that he '' nobly" bore 
witness to divine truth '' by his blood."^ 

^ A Martyrology of the Churches of Christ, i. p. 101. 



CHAPTER XI. 

THE WORK OF EXTERMINATION COMPLETED. 

Blaurock, who was banished from Zurich at the 
time of Mantz's execution, we find early in 1529 in 
Basel, where, at a public discussion, he, with nine 
other Anabaptists, met Oecolampadius. The latter, 
at the outset, endeavored to show that from the time 
of Cyprian infant baptism had been practiced. The 
Anabaptists replied that if we are to go to the Church 
Fathers for our arguments in support of infant baptism, 
why not allow the Eomanists to do the same in sup- 
port of the mass, which Protestants repudiate as 
having no warrant in the Scriptures. Oecolampadius 
then asked where in the Scriptures infant baptism is 
forbidden. The Anabaptists replied by asking 
Oecolampadius to show from the Scriptures that in- 
fant baptism was instituted for children. The result 
of the discussion was that both parties, as usual, 
claimed a victory. Certainly, the Anabaptists made 
an impression upon many of the citizens, some of 
whom were baptized.^ 

^ Starck, Geschichte der Taufe, a. 202. 

There has been some discussion recently in reference to the 

203 



204 THE ANABAPTISTS IN SWITZEELAND. 

Oecolampadius now advised the Council not to 
allow these obstinate Anabaptists to remain in the 
city. In accordance with this advice, the Council 
issued an edict April 1, in which it was ordered that 
all adults who allow themselves to be rebaptized, or 
who teach Anabaptism and forbid infant baptism, and 
all those who do not intend to have their children 
baptized, and who give their support to the Anabap- 
tist movement, should from that time be arrested and 
imprisoned, and kept on bread and water until they 
were willing to retract their errors publicly. If this 

practice of immersion by the Anabaptists of Switzerland. Atten- 
tion has already been directed to the immersion, early in 1525, of 
Wolfgang Ulimann in the Rhine at Schaffhausen, and of the con- 
verts of St. Gall a few weeks later. I. find no further examples in 
the records. But the fact that the Senate of Zurich subsequently 
decreed (Zwingli, Opera, iii. s. 364) that anyone immersing a 
candidate in baptism — qui merserit baptismo — should be drowned, 
is a significant hint. Kessler (/Sa?)6ato, i. s. 270) tells us that at 
St. Gall the Anabaptists had a " Taufhaus," or baptistry. Sicher, 
a Romanist eye-witness (Arx, Geschichte .d. Stadt, St. Gallen, ii. s. 
501) says : " The number of the converted [at St. Gall] increased 
so that the baptistry could not contain the crowd, and they were 
compelled to use the streams and the Sitter River.'' John Stumpf, 
in his Gemeiner Lohlicher Eydgenossenschaft, who during the per- 
iod under survey lived in the vicinity of Zurich, and was familiar 
with the history of the Anabaptist movement, says that gener- 
ally the early Anabaptists of Switzerland were " rebaptized in 
rivers and streams." 



WOEK OF EXTERMINATION COMPLETED. 205 

were done and they sliould again fall into the same 
errors, they were to be regarded as apostates and suffer 
death by the sword. It was also ordered that those 
who forsake the State churches, and attend the meet- 
ings of the preachers in the fields and forests,or in other 
secluded places, should be regarded as Anabaptists, 
even though they had not been rebaptized, and they 
should be treated as such.i 

The Anabaptists were in this way scattered through 
the country around, and by their missionary labors 
many converts were won. The fact became known 
to the magistrates in Basel and they sent officers to 
arrest the missionaries and their converts. Many of 
them were secured and thrown into the prisons in 
Basel. • Of nine of the more prominent, three re- 
tracted. The others refused, and were banished. 
" Nothing," says Starck,'' could exceed the steadfast- 
ness with which they endured all this. They de- 
clared publicly that their sufferings had come upon 
them for the sake of the people, and on this account 
they were willingly endured. Formerly, when they 
were engaged in all kinds of wrong-doing, no one per- 
secuted them ; now, however, when through baptism 
they had received forgiveness of sins, and were living 
godly lives, they were persecuted in all places." 

^ Bullinger, Beformationsgeschichte, li. s. 100, 101. 
2 Geschichte der Taufe, s. 204. 



206 THE ANABAPTISTS IN SWITZERLAND, 

Some of tlie banished at length returned, and yet 
severer measures were adopted by the magistrates. 
Gastius tells us that at Homberg, a castle belonging to 
the city of Basel, some of the imprisoned Baptists 
were kept. ''All of them were immersed in a stream 
by the guard three times in one day, because they 
despised the oath tendered to them. Although 
tortured, they could not be constrained to leave the 
country, nor to renounce their opinions, often quoting 
the words of the Psalmist, ' Thou shalt dwell in the 
land.' One of them, when about to be drowned by 
the executioner in the mountain torrent which crossed 
the meadow, addressed the minister of the church 
who had been for many years his friend. He ex- 
horted him to give up his ecclesiastical benefice ; for 
never, until then, could he sincerely preach the 
gospel. While the words were issuing from his mouth 
the prisoner was precipitated into the abyss of waters 
from the trunk of the tree on which he sat bound." ^ 
Blaurock seems to have made his way into the 
Canton of Appenzell ; for April 16, 1529, the Council 
addressed a letter to the Council at Zurich ^ asking 
information concerning him. He had previously been 
banished from the land, it was said; but he had 
returned and resumed his labors, preaching and 

1 Gastius, de Anah. Exordio, 210-214. 
^ Egli, Actensammlung, s. 660, Nr. 1558. 



"WORK OF EXTERMINATION COMPLETED. 207 

baptizing. He was doubtless again banished, for 
not long after this he appeared in the Tyrol, 
where at Claussen, in the same year, ^ he was burned 
at the stake, and tested the truth of the words of one 
of his own hymns, in which, referring to the Lord, 
he says : 

" Wie er dann selbst gelitten hat, 

Als er am Creutz gehangen, 
Also es jetzt den frommen gaht, 

Sie leiden grossen zwangen." ^ 

In the Eegensburg district, north of Zurich, the 
Anabaptists still showed some strength. One of 
the officers of the district reported that his efforts to 
have the people attend church had not been attended 
with much success. The Anabaptists still refused 
to partake of the Lord's Supper in the churches, 
urging as an excuse that they would thereby '* eat 
damnation " ; and at Watt, where their numbers seem 
to have been the greatest now, they secretly observed 
at Easter the Lord's Supper among themselves."^ 

April 27, Gri'oss- Jacob, John, Felix, and Henry Frei, 
Felix Schwartz, John Wagner, Conrad Stein, and 
Eudolph Schmid, on account of their continual adhe- 
rence to the '' Anabaptist Sect." before release from 

* Cornelius, Oesehichte des Miinsterischen Aufruhrs, ii. s. 59. 

2 Atiss Bundt, Lied v. 25 stanza. 

' Egli, Actensammlung, s. 681, Nr. 1560. 



208 THE ANABAPTISTS IN SWITZEELAND. 

prison under reprimand were fined a silver mark 
for holding private meetings, not appearing at the 
Lord's Supper at Easter, and for disobedience of the 
mandate in spite of repeated warnings. Gross-Jacob 
as the ringleader was fined two marks.^ 

In Appenzell the Anabaptists were still numer- 
ous, especially in Teufen. At a discussion which 
was held at that place in October, 1529, about four 
hundred Anabaptists were present, but the result 
seems not to have been satisfactory. Zwingli thought 
that the magistrates in Appenzell dealt too tenderly 
with the Anabaptists, and sought through the Coun- 
cil of Zurich to induce them to suppress the hated 
sect. January 10, 1530, the matter was presented 
to the Appenzell delegates who were present at the 
Diet in Zurich.^ 

But the Anabaptists in Appenzell received a heavier 
blow a little later. Wolfgang Ulimann, who had 
united his fortunes with the Anabaptists in Moravia, 
returned to his native land, in order to induce his 
brethren in the fold to leave their mountain homes 
and go with him to a country where the means of life 
were more abundant, and where they would be be- 
yond the reach of religious persecution. They lis- 
tened to his words, and with hearts full of hope many 

1 Egli, Actensammlung, 663, Nr. 1561. 

^ Zellweger, Geschichte d. Appenzellischen Volkes, iii. s. 183, 184. 



WORK OF EXTERMINATION COMPLETED. 209 

gathered together their earthly possessions and set 
out with him on their long journey. When they 
reached Waldsee, however, Truchsess fell upon them 
and seized their persons and their property. Ulimann 
and all of the men who refused to give up their 
Anabaptist views were beheaded. The women, who 
were equally steadfast, were drowned. Those who 
retracted, together with the children, were compelled 
to return to their old homes. ^ 

In the Griiningen district Anabaptism seems to 
have been very effectually suppressed. John Miiller, 
of Medikon, is the last of the brethren there of whom 
we have any record. He had been thrown into 
prison, and at the close of 1529, he was ex- 
amined, and an attempt was made to extort from 
him a promise to attend church. He asked the priv- 
ilege of consulting with his friends, and urged the 
Council to act upon the precept of the Saviour. 
" Whatsover we would that men should do unto you, 
do ye even so to them." Subsequently Miiller, in a 
letter to the Council, called the attention of his per- 
secutors to some other passages of Scripture. " Do 
not burden my conscience," he wrote, '' since faith 
is a free gift of God, and as the Scripture shows, not 
every man's possession. It is not born of the will of 

1 Kessler, Sabbata, ii. s. 253. 



210 THE ANABAPTISTS IN SWITZERLAND. 

the flesh, but of the will of Grod. For as many as are 
led of the Spirit, they are the sons of God. And 
every good gift cometh down from above, from the 
Father of lights. * No man cometh unto me except 
the Father draw him.' The secret of God is concealed, 
like a treasure in the field, which no man can find 
unless the Spirit of the Lord reveal it unto him. So, 
I beseech you, ye servants of God, to leave me free 
in the matter of faith." ^ Miiller seems to have made 
an attempt to escape from prison, and having been 
unsuccessful he excused himself to the magistrates in 
these words : " Dear friends, be not surprised that I 
attempted to break out, for necessity compelled me 
thereto." This is the same man of whom the bailiff 
wrote in August, 1528, that he was a pious man, 
Anabaptistically inclined ; and later that aside from 
his Anabaptist views, he was ^' a fine, pious fellow."^ 
He was released early in 1530 on his promise to re- 
cognize infant baptism and attend a parish church. 

In the district north of Zurich the work of persecu- 
tion still went on. Whole families were thrown into 
prison, in order to destroy the nests of Anabaptism, 
as it was said ; and they were kept in prison until 
they retracted and promised to attend the State 
churches, while their leader, Conrad Winkler, was 

^ Egli, Actensammlung , 694, Nr. 1635. 

2 Egli, Die Ziiricher Wiedertdufer, a. 86, 87. 



WORK OF EXTERMINATION COMPLETED. 211 

condemned to die, and was drowned, January 20, 
1530/ He was the fourth martyr which the records 
of Zurich reveal. Bernard Weesen, who was a resi- 
dent of Zurich at this time, and who fell at the battle 
of Cappel, says that Winkler was put to death *' for 
having rebaptized, against express command, so 
many people that he did not know the number. He 
leaped up, struck his hands together as if he rejoiced 
at his death ; and immediately before he was thrust 
under [water] he sang with clear voice one or two 
verses of a psalm." ^ 

Among those who refused to retract was John 
Bruppacher of Zumikon. He was at length sub- 
jected to the rack and examined in reference to the 
views of the Anabaptists, and also concerning their 
leaders. He said that he had never heard that Ana- 
baptists teach that there should be no magistracy; or 
that in case they should be successful, they would 
overthrow the same. At Basel he had not seen 
Winkler, Blaurock, and other Anabaptists. He had 
thought and believed that preachers at present do not 
rightly declare the divine word. February 9, it was 
ordered by the Council that he should be kept on 

1 Egli, Die ZuricherWiedertdufer, s. 89. He had been especially 
successful in his labors in Baden and Basel, see Egli, Actensamm- 
lung, 691, ii. Nr. 1631, 695, Nr. 1657. 

^Fiisslin, Beytriige, iv. s. 121. 



212 THE ANABAPTISTS IN SWITZERLAND. 

bread and water, sick or well, in the New Tower until 
tie recanted.^ 

An added effort for the suppression of Anabaptists 
was made by the Zurich Council, March 26, 1530. 
'' We are determined," said its members, ^' not to 
tolerate Anabaptists within our borders. There must 
be no fellowship with them whatever." And it was 
ordained that all the inhabitants of the Canton, and 
all in any way allied with them, especially all supe- 
rior and inferior officers, magistrates, etc., should 
seize the brethren, wherever discovered, and deliver 
them to the Council, to be punished according to the 
law by death. Those who should aid them, or abstain 
from giving information concerning them, or from 
arresting them, should be punished according to 
their deserts, and without any favor, for violating 
the oath they had taken to sustain those in author- 
ity.^ 

In Basel, in the summer of 1530, a few renounced 
Anabaptism under the pressure of persecution ; but 
the many seem to have remained steadfast. Those 
who were put to death only strengthened the faith 
of the brethren. For one of the condemned, Oeco- 
lampadius besought the clemency of the judges. 

1 Egli Actensammlung, 696, Nr. 1642. 

^ Bullinger, Heformationsgeschichte, ii. s. 287, Egli, Actensamm- 
lung, 710, Nr. 1656. 



WORK OF EXTERMINATION COMPLETED. 213 

They had given a just decision, he said, but he had 
been moved by the earnest appeal of the prisoner, 
and desired that his life might be spared. The 
judges referred the case to the Council, and the man 
was remanded to prison. After some six months he 
received his pardon, on the understanding that he 
would retract ; and he was taken to his home where 
he repeated the story which others had told before, 
that since he had become interested in virtue and 
religion he had suJffered persecution, while so long as 
he lived in wickedness no one molested him.^ 

By a new decree, issued by the Basel Council, No- 
vember 13, 1530, the Anabaptists, and those who 
shared their views concerning the magistracy, and 
gave them shelter, were threatened with imprison- 
ment ; if they would not retract, they should be 
banished ; if they returned, or fell away after retrac- 
tion, they should be dipped in water (geschwemmt) 
and sent away, with the threat that should they 
return they would be drowned.^ 

Zwingli was killed at the battle of Cappel, Octo- 
ber 11, 1531. If there were those who entertained 
the hope that the Anabaptists in the Canton of Zu- 
rich would now find the hand of persecution lighter 
than heretofore, they were doomed to disappointment. 

1 Herzog, Das Lehen J. Oeholampads, ii. s. 188, 189. 

2 Herzog, Das Lebcn J. Oeholampads, ii. s. 307. 



214 THE ANABAPTISTS IN SWITZERLAND. 

The work of extirpation still went on. In March, 
1532, several Anabaptists were brought to trial, ^ and 
March 23, George Karpfis and Hans Herzog were 
put to death by drowning, the fifth and sixth and last 
of the Zurich martyrs.^ 

In some of the other Cantons Anabaptism still 
flourished. In April, 1531, there was a discussion 
at Berne, in which two Anabaptists participated, one 
of whom, Phistermaier, was at length induced to re- 
cant. In the following year the number of the breth- 
ren in the Cantons of Berne, Appenzell, and Solo- 
thurn greatly increased, and the severer meas'ures 
which had been so successful in the Canton of Zurich 
were, with some modifications, enacted and enforced in 
these Cantons. Anabaptists were banished, and if 
they were afterward found within the Canton limits, 
they were dipped in water, and at length drowned. 
But these severer measures for^^while, as in the Can- 
ton of Zurich, only increased the number of the Ana- 
baptists. Many who beheld their steadfastness in 
persecution were convinced that there was that in 
their religion which others did not possess ; and the 
members of the Council of Berne were at first in 
doubt whether to continue in force the edicts agamst 

1 Egli, Adensammlung, 781, 782, 784, Nr. 1819, 1820, 1821, 1826. 

2 Egli, Die Zuricher Wiedertdufer s. 91, Actensammlung, 786, 
Nr. 1829. 



WORK OF EXTERMINATION COMRLETED. 215 

the Anabaptists, inasmuch as persecution increased 
rather than diminished the membership of the hated 
sect.^ 

In 1532, a discussion was held at Zoffingen in 
Aargaii, at which were present a large number of 
Anabaptists, to whom a safe conduct was given. 

The more prominent of the opponents of the Ana- 
baptists were Berthold Haller, Casper Megander, Se- 
bastian Oeconomus, and George Stahelin ; of the 
Anabaptists, Martin Weniger, John Hotz, Michael 
Ott, vSimon Lantz, and Christian Brugger. . The dis- 
cussion ^ was continued from the first to the ninth 
of. July, but was fruitless in result, except that i-t 
was followed by new edicts for the suppression of 
Anabaptism.^ 

These edicts, as in all the Cantons, were rigidly 
enforced, and the Anabaptist churches rapidly dis- 
appeared. At times, and here and there, a voice 
was heard pleading for liberty of conscience. Indeed, 
in June 1535, '^ the ordained servants of the Church 
at Zurich, preachers, readers, and assembled pastors 
of the land," deemed it necessary to vindicate their 

1 Starck, Geschide der Taufe,s. 217. 

'^ Handlung oder acta gehaltner Disputatio und Gesprach zu 
Zoffingen inn Bernner Biet mil den Widertduffcrn. Zurich, Christof- 
fel Froschauer, 1532. 

^ BuUinger, Der Wiederlduffern Ursprung, s. 15. 



216 THE ANABAPTISTS IN SWITZERLAND. 

position. '' There are those," they said, '^ who tell 
us that the magistrates ought not to punish in body 
or in estate those who mislead others, or are misled 
by others ; since first, the apostles did not do so, and 
second, faith is the gift of God and it cannot be given 
or taken away by force." These points they combat- 
ed, concluding as follows : 

"Let those who will recant be pardoned. Those 
who relapse should be punished as evil-doers in ac- 
cordance with divine, secular, and imperial edicts."^ 

The edicts of the secular power in Switzerland have 
already been noticed. The imperial edict, which was 
enacted at the Diet of Spires, was dated April 23, 
1529, and was as follows : 

" Therefore we decree that every Anabaptist and 
rebaptized person, of whatever age or sex, be put to 
death by sword, or fire, or otherwise. All preachers 
and those who abet and conceal them, all who persist 
in Anabaptism, or relapse after retraction, must be 
put to death. In no case must they be pardoned." 

But the supression of Anabaptism in Switzerland 
was due more to the loss of the leaders ^ of the 
movement than to the multiplication of such edicts, 

^ 'Fiisslin, Beytrdge. iii. s. 191-201. 

2 " What extraordinary men these leaders must have been," 
says Egli, " we learn especially from their followers, of whom 
many, as Hans Miiller of Medikon, possessed more than 
usual gifts." Die Zuricher Wiedertdufer, s. 92. 



WORK OF EXTERMINATION COMPLETED. 217 

however ruthlessly enforced. Grebel, Hubmeier, 
Mantz, Denk, Hetzer, and Blaarock had no succes- 
sors, and the growing numbers of the brotherhood, at 
any period of their history, did not make good this 
loss. Though henceforth, in the records of the 
magistrates, we read occasionally of Anabaptists, the 
State Church had conquered, and secure in its 
victory continued to guide the work of the Refor- 
mation in Switzerland in accordance with the plan 
Zwingli had marked out.^ 

1 The result of the Reformation in Switzerland is thus stated 
by Planta {History of the Helvetic Confederacy, ii. pp. 165, 166) : 
" Four of the Cantons and among them the two principal 
(Zurich, Berne, Basel, and Schaffhausen), had adopted the Re- 
formation; seven (Lucerne, Schwytz, Unterwalden, Zug, Freiburg, 
and Soleure) remained firmly addicted to the faith of their an- 
cestors ; and two (Appenzell and Glaris) admitted both religions 
into their country as well as their senates. Of the three and 
twenty subject districts, only Morat and Granson became wholly 
Protestant, sixteen retained their former creed, and five became 
mixed. Among the allies of Geneva, Neuchatel, Berne, Miihl- 
hausen, and the town of St Gallen renounced the doctrines of 
Rome; while the diminutive republic of Gerson, and the abbey 
of Engelberg, persisted in their former worship. In the Grison 
leagues, after great disturbances and many fluctuations, both 
creeds were at length admitted by public authority. The Re- 
formation had at one time made a considerable progress in the 
Valais, the Valtelline and the Italian Bailiwicks, but Popery at 
last prevailed ; and at Locarno those who refused to adhere to 
the established doctrines were compelled to quit the country, on 
whicn occasion no less than sixty families, among whom were 
several of considerable note, withdrew to Zurich, and contributed 
essentially to promote both the commerce and manufactures of 
that alreadv prosperous city," 

10 



CHAPTER XII. 

CONCLUSIOIT. 

We have thus reviewed the history of the develop- 
ment and decline of Anabaptism in Switzerland. It 
had its origin, as we have seen, in the general 
movement for reform, of which Zwingli was the 
recognized leader. His cautious conservatism, 
manifested at an early stage of the movement, was 
an abomination to his radical associates, who, hav- 
ing adopted the principle that the Scriptures are of 
supreme authority in matters of faith and practice, 
turned continually to the sacred word for divine 
direction, with the desire to know and do th e will of 
God. They accordindly refused, at the word of 
Zwingli or of the magistrates, either to halt, or 
even to move more slowly, and pressed on as if 
guided by a heavenly voice, saying : " This is the 
way, walk ye in it." They were not perfect men, 
it is true. They had the faults of radicals generally. 
They insisted oftentimes in making haste when haste 
was not necessary. Some of them were not free from 
218 



CONCLUSION. 219 

doctrinal errors.^ A few were fanatical in spirit, and 
were guilty of wild excesses. It is to be remembered, 
however, that all who were opposed to the State 
Church were classed with the Anabaptists ; and 
that as Cornelius says.^ "All these excesses were 
condemned and opposed whenever a large assembly 
of the brethren afforded an opportunity to give ex- 
pression to the religious consciousness of the Baptist 
membership." Thus, when it was found there were 
some who affirmed that there is such a thing as the 
freedom of the flesh as well as of the spirit,the brethren 
assembled in conference at Schleitheim, in the Schaff- 
hausen district, February 24, 1527, reminded them 
that those only are Christians who have crucified the 
flesh with its lusts ; and admonished the scattered 
children of the light everywhere to exclude the un- 
worthy, and to prevent the entrance of false brethren 
into the churches. In fact, it was the purity and 
piety of the Anabaptists that aided greatly in the 
rapid spread of their doctrines. BuUinger records 

^ In the preface to vol. ii. of his Beytrdge, Fiisslm says : " There 
was a great difference between Anabaptists and Anabaptists. 
There were those among them who held strange doctrines, but 
this cannot be said of the whole sect. If we should attribute to 
every sect whatever senseless doctrines two or three fanciful 
fellows have taught, there is not one in the world to which we 
could not ascribe the most abominable errors." 

^ GeschicMe Des Miinsterischen Aufruhrs, ii, s. 67. 



220 THE ANABAPTISTS IN SWITZEELAND. 

this testimony as the general verdict of the pious 
among the common people : '' One may say what 
he will of the Baptists. I see nothing in them but 
earnestness, and I hear nothing of them except that 
they will not take an oath, will not do any wrong, and 
aim to treat every man justly. In this it seems to 
me, there is nothing out of the way."^ And yet 
these were the men and women who were driven from 
their happy homes to wander in the fields and forests 
as sheep without a shepherd, or were thrown into 
foul dungeons, and there left to endure the gnawings 
of hunger and the pains of a lingering imprisonment, 
or were led from prison to death as martyrs for the 
truth. Their memory should be dear to us, and we 
should give them the place they deserve among 
those who have sufi'ered for conscience' sake. 

Yet he would greatly err who should suppose that 
the Anabaptist movement in Switzerland was a failure. 
As Egli says : ^ " Anabaptism apparently suffered 
defeat, but in fact it accomplished much." And he 
adds : "It was from the beginning a ferment in the 
development of Church and State, and in Unterland 
[the district between Zurich and the Rhine] through 
the efforts for an improvement in discipline and 
morals, led to the most important results. Even 

1 Der Wiedertduff'eren Ursprung, s. 10. 
^ Die Zilricher Wiedertdufer s. 93. 



CONCLUSION. 221 

although its direct influence upon the ritual for bap- 
tism^ the ordinance of the Lord's Supper, and the 
Synod with its censorship of morals, upon the publica- 
tion of mandates pertaining to morals, upon the exclu- 
sion of church music, etc., may not be fully estab- 
lished, still Zwingli would not have given attention 
to church discipline for a long time had not his op- 
ponents compelled him to do so. How many ideas 
of the Baptists a later age has justified, or will yet 
justify, though perhaps in another form, we may not 
now here farther inquire." 

This is a noteworthy concession, and prepares us 
for Egli's added remark: '' Unquestionably the 
principles from which the Baptists proceeded mani- 
fest a powerful grasp of original Christian ideas." 

Among these principles are the following : 

1. That the Scriptures are the only authority in 
matters of faith and practice. 

2. That only personal faith in Christ secures salva- 
tion ; therefore, infant baptism is to be rejected. 

3. That a church is composed of believers only 
who have been baptized on a personal confession of 
faith in Jesus Christ. 

4. That each church has the entire control of its 
affairs, without interference on the part of any exter- 
nal power. 

5. That while the State may demand obedience in 



222 THE ANABAPTISTS IN SWITZERLAND, 

all things not contrary to the law of God, it has no 
right to set aside the dictates of conscience, and com- 
pel the humblest individual to surrender his religious 
views, or to inflict punishment in case such surrender 
is refused. Every human soul is directly bound to 
its God. One man shares equal rights with every 
other. 

All of these principles are accepted by the Baptist 
churches to-day. But they have obtained a wider 
recognition. In churches whose creed still solemnly 
inculcates infant baptism, we find that this fruitful 
source of evil from the third century is almost wholly 
ignored. At the present time, also, other than Bap- 
tist churches insist upon a regenerated church mem- 
bership, the independence of the churches, religious 
liberty, and the separation of Church and State. In 
so far, succeeding ages have justified the principles of 
the Swiss Anabaptists, and it can hardly be doubted 
that the ages that shall follow will justify yet others. 
Certainly, not in vain did the Anabaptists of Swit- 
zerland adopt these principles, and sacrifice so much 
in maintaining them. 

THE END. 



IISTDEX. 



^LZOG, Universal Clmrch His- 

tor}^, quoted, 26 
Appenzell, added to the Con- 
federation, 18 
Anabaptists in, 119 
persecution of Anabaptists 
in, 208 
Anabaptism, discussed at Zurich, 
106 
first reference to Anabap- 
tism in connection with 
the reform movement in 
Switzerland, 99 
prohibited in the Griinin- 

gen district, 144-146 
prohibited under penalty of 

death, 164 
rapid spread of, 100 
Anabaptists, attitude towards 
the Papacy, 107 
character of the Anabap- 
tists at Chur, 133 
did they practice immer- 
sion ? 203, note 
flight from Waldshut of the, 

152 
Fiisslin on the, 109 
great activity of the, 131 
imprisoned at Zollikon, 101 
letter of prisoners to the 

" brethren," 106 
loss of leaders, 216 
name, how applied, 11 
Peasants' War not partici- 
pated in by, 110 
persecuted in Basel, 190 
persecuted in Zurich, 107, 

143 
persecution increased the 

numbers of, 214 
political designs of, 102 



some so called never prac- 
tised Anabaptism, 10 

sources of information on, 11 

statement of the Griiningen, 
178-181 

suppression in the Griinin- 
gen district of the, 209 
Arbon, Castle of, Gallus at, 20 

BASEL added to the Confede- 
ration. 18 
Anabaptists imprisoned and 

put to death in, 190 
edicts against the Anabap- 
tists in. 190, 204 
University at, 21 
Baur, Bartholomew, 49, 85 
Beck, Dr. Marx, 159. note 
Bellarmin, Cardinal, on Cor- 
ruption in the Church, 25 
Bergenhaus, Dr.. 52 
Berger, George, 131 
Ber, Dr. Ludwig, 23 
Berne, Anabaptists in, 188 

joins the Confederation, 18 
Bible, ignorance of, in Switzer- 
land, 28 
Blanche, Dr. Martin, 52, 58, 60 
Blaurer, Ambrose, 197 
Blaurer, Thomas, his account of 
Ludwig Hertzer's last mo- 
ments, 197, 200 
Blaurock, George, 95 

arrested at Hinwyl. 137 
arrested at Zollikon, 101 
censures Zwingli, 102 
cruelly beaten at Zurich 

and banished, 175 
discusses infant baptism 
with Oecolampadius at 
Basel, 203 



224 



INDEX. 



discussions with Zwingli 

and Leo Jud, 161 
in chains at Zurich. 140 
martyrdom of, 207 
oratorical gifts and zeal of,96 
refuses to renounce Ana- 
baptism, 106, 115 
under sentence, 142 
Bliss, Dr. Gr. R., librarian of 
Crozer Theological Semi- 
nary, 14 
Bodenstein, Andrew Rudolph. 

See Carlstadt. 
Books, early, published in Ba- 
sel, 24 
Bosshart, Marx, 129 

arrested, 130 
Brennwald, Karl, 161 
Brichter, John, 131 
Brodli (or Brodlein), John, 88 
at the discussion at Zolli- 

kon, 94, 95 
banished from Zurich, 97 
labors at Hallau, 113, 115 
letters to the brethren at 

Zollikon, 113, 114 
martyrdom of, 115 note 
Brubbach, John, 100 
Brugger, Christian, 215 
Bruppacher, John, subjected to 

the rack, 211 
Bubikon, peasants attack Clois- 
ters at, 129 
Bucer, 41, note 

Bullinger, Henry, resists Ber- 
nard Samson at Brem- 
garten, 37 
Bullinger. the historian, 28 

on a discussion at Zurich, 

196 
on the Anabaptists, 219 



CANTONS, the Four Forest, 

Capito, assails Hetzer's views, 

but not his character, 202 

letter on the progress of 

reformation principles, 42 



letter to Zwingli concerning 
Mantz's martyrdom, 172, 
173 
professor at Basel, 23, 41 
note 
Carlstadt, 84, 87, 90 

banished from Orlamunde, 

91 
his tracts, 91 
Castelberg, Andrew, 85, 87, 95 
banished from Zurich, 97 
Catrou, his History of Anabap- 
tists in Germany, Sol- 
land and England, 9 
Cellarius, Martin, 92 
Ceporinus, (Jacob Wiesendan- 

ger), 75 
Columban, driven from the coun- 
try, 20 
the first Christian mission- 
ary in Switzerland, 19 
Confederation, the, confirmed in 
1318, 17 
enacts a statute forbidding 
foreign priests to remain 
in the country, 43 
motto of, 18 

war with Emperor Maxi- 
milian, 18 
Constance, Bishop of. See Lan- 

denburg, Hugo 
Contoblikas, Andronicus, Greek 

professor at Basel, 21 
Cornelius, on the Anabaptists, 
219 
on Kerssenbroick's work, 9 
Craux, John of, the abbot, 29 

DENK, John, 118, 182 

alleged retraction of, 185, 
187 

death of, 187 

engaged at Worms in trans- 
lating the prophetical 
books of the Old Testa- 
ment, 183 

letter to, and discussions 
with, Oecolampadius in 
Basel, 185 



INDEX. 



225 



Dexter, Dr., cites works on Ana- 
baptists, 9 

Dominicans, the, 30 

their pretended " miracle," 
30 

Donatist, 74, 76 

Dorner on Swiss Anabaptists, 11 

JJBERLI, Hippolytus (Poet). 

his martyrdom, 118 
Eck, Dr. John, 67, 82 
Egli, Paster at Aussersihl, 13 
on the Anabaptistmovement 

in Switzerland, 220-222 
Elector of Saxony, the, 166 
Engelhard, 150 
Erasmus, at Basel, 23 
Everts, W. W. Jr., on Hubmeier, 

158, note 

pABER, Dr. John, concerning 

Hubmeier's Recantation, 

155 

letter to Zwingli of, 41 

opposes Zwingli at the 1st 

Zurich Discussion, 53, sq. 

visits Hubmeier in prison, 

159, note 

Falk, Jacob, imprisonment, 167, 
177 
trial and martyrdom, 191, 
192 

Ferdinand, Archduke, 44, note 

Finsterbach, Arbo^ast, 131 

Fleckenstein, Landvogt, at sen- 
tence of Nicholas Hottin- 
ger, 72 

Four Forest Cantons, Lake of 
the, 18 

Franciscans, the, 30 

Francis I. of France, 46 

Freiburg added to the Confede- 
ration, 18 
Hetzer perhaps educated at, 
64 

Frei, John, Felix, and Henry, 
imprisoned and fined, 207 

Friedburg, near Augsburg, birth- 
place of Hubmeier, 67 



Froben, publisher, 39 
Fiisslin on the Anabaptists, 109 
on the persecutions, 165, 
166 

Q. ALDUS, an Irish monk, the 
associate and successor of 
Columban, 20 
Gastius, title of his work, 9 

his account of persecutions 
and martyrdom, 206 
Geyerfalk, Thomas, 136 
Giger, Gabriel. 106 
Glarus joins the Confederation, 

18 
Glatz, Ernest von, 161 
Grebel, Agathe (Euphrosyne), 
prioress of Oedenbach, 
44, note, 161, note 
Grebel, Conrad, 44 

abandons sprinkling for im- 
mersion, 117 
admonished to restrain his 

zeal, 49 
agreement with Stumpf, 74 
arrested, 137 
at Schaffhausen, 104 
at 2nd Zurich Discussion, 69 
at Zurich, 105, 115 
complains of Zwingli, 70 
correspondence with Miin 

zer and Carlstadt, 83 
in chains, 140 

letter • concerning magis- 
trates, 166 
letter concerning tithes, 62 
makes a missionary tour, 

129 
on infant baptism, 77 
replies to Zwingli's tract 

Vom ToiLf, 128 
steadfastness and death, 160, 

161 and note, 162 
under sentence, 142 
view of baptism, 86 
visits Miinzer, 89 
writes to the Council, 94, 95 
Grebel, Jacob, 44 
beheaded, 45 



226 



INDEX, 



Grebei, Leopold, 44, note 
Grebel, Martha, wife of Vadian, 

44, note, 161, note 
Gross, Jacob, 132, 181 

impriaoned and fined, 207 
Grossman, Caspar, 27, note 
Griiningen District, additional 
edicts against the Ana- 
baptists, 193 
Anabaptists suppressed, 209 
mandate of the Zurich 
Council concerning Ana- 
baptism to the inhabi- 
tants of the, 144-146 
statement of the Griiningen 
Anabaptists, 178-180 
Gynorans, Peter, letter of Zwin- 
gli to, 154 

JJALLAU, an entire church 

baptized at, 115 
Haller, Bernard, his letter to 
Zwingli concerning tithes 
and rents, 62 
letter to Zwingli, 187 
Haller, Berthold, pastor in 

Berne, 122, 215 
Haller, John, 50 
Hedio, 41 
Hergarten, 162 
Herzog, Hans, his martyrdom, 

214 
Heretic Tower, Zurich, 165 note 
Hetzer, Ludwig, at 2nd Zurich 
Discussion, 69, note 
banished from Zurich, 97 
connects himself fully with 

the Anabaptists, 195 
imprisoned at Constance, 

196 
literary labors in Basel and 

Zurich, 194 
martyr death of, 197-201 
tract against images by, 64, 

65 
translation of Bugenhagen's 

commentary by, 95 
trial and alleged crime of, 
196, 197, 201, 202 



Hindermann, 



182 



Hinwyl, an important Anabap- 
tist centre, 130 
Hochriitiner, 71, 104 
Hofmeister, Dr. Sebastian, 51, 

57, 104, 153 
Hottinger, Elizabeth, 161, 162 
Hottinger, Jacob, 106 
Hottinger, John, 161 
Hottinger, Margaret, 142, 161, 

162 
Hottinger, Nicholas, 49, 85, 94 
destroys great cross at Zu- 
rich, 65 
banished from Zurich, 71 
trial and execution of, 72, 
note 
Hottinger, Rudolph, 161 
Hottinger, Ruotsch, 106 
Hottinger, Uli, 161 
Hotz, John, 215 
Hubmeier, Dr. Balthasar, born 
at Friedburg, near Augs- 
burg, 67 
at 2nd Zurich Discussion, 

69 
baptism of, 112 
circumstances of his recan- 
tation, 155, 156, 158, 
note 
Concerning Heretics, a tract 

by, 81 
Concerning the Christian 
Baptism of Believers, a 
tract by, 122 
discussion with Oecolampa- 
dius on infant baptism, 
134-136 
driven from Waldshut he 
seeks asylum in Schaff- 
hausen, 78, 79 
establishes an Anabaptist 
Church at Nicholsburg, 
159, note 
flight from Waldshut to 
Zurich, where he is ar- 
rested, 152, 153 
letter to Oecolampadius on 
the ordinances, 95 



INDEX. 



227 



letter on infant baptism, 

112 
martyrdom of, 159, note 
martyrdom of the wife of 

159, note 

noble appeal to the Council 
by, 80 

organizes a church, and 
baptizes more than 300 
believers at Waldshut, 
113 

returns to Waldshut and 
challenges Eck to a dis- 
cussion, 82 

The Sum of a Perfect Chris- 
tian Life, a tract by, 123 

tract in reply to Zwingli's 
work on baptism, 147- 
152 

treatment of at Zurich, 154 

Twelve Articles of Faith by, 
157 

writings and character of, 

160, note 
Huiuf, Hans, 88 
Hut, , 199 

JMAGE-BREAKEKS, at Zu- 
rich, Qo 

Imeli, Jacob, 136 

Imperial Edict against the Ana- 
baptists, 216 

Indulgences, Luther's tract on, 
39 
sale of, by Bernard Sam- 
son, 34 

Infant baptism a civil ordinance 
in Zurich, 99 

JETZER, John, subject of a 
pretended miracle, 31 

Jud, Leo, 27, note, 57, 64, note, 
106, 153, 161 

Julius II., Pope, 31 

gALCH, Jacob, 162 

Karpfis, George, his martyr- 
dom, 214 



Keim, on Ludwig Hetzer's trial, 

197 
Kilchmeyer, Jost, 27, note 
Krusi, Hans, pastor at Teuffen, 

119 
his martyrdom, 120 
Kersenbrock, his History of the 

Anabaptists of Munster, 9 



LAKE of the Four Forest Can- 
tons, 18 
Landenberg, Hugo, Bishop of 

Constance, 26. 27, 36 
Landgrave, Philip of Hesse, 166 
Langenmantel, 199 
Lantz, Simon, 215 
Leopold of Austria, defeat of, 17 
Ling, Martin, 142 
Lucerne joins the Confederation, 

17 
Luther, doctrinal principles of, 
50 
how regarded by the Swiss 

Evangelicals, 82 
relations to Miinzer of, 83 
tract against Miinzer by, 87 
tract on indulgences by, 39 



]y[ACRINUS, 49 

Mantz, Anna, 162 
Mantz, Felix, 75, 85, 95 

arrested at Chur and impri- 
soned at Zurich, 132, 133, 
140 
arrested at Zollikon, 101 
labors in Basel, 163 
last exhortations to the bre- 
thren, 168-172 
martyrdom of, 172 
re-arrested and condemned 

to death, 168 
refuses -to renounce Ana- 
baptism, 106, 115 
steadfastness of, 160, 161 
under sentence, 142 
views concerning the ma- 
gistracy, 102, 166 



228 



INDEX. 



Marbeck, Pilgram, 116 
Maximilian, Emperor, his war 
with the Confederation, 
18, 45 
Megander, Caspar, 94, 154, 215 
Melanchthon, on Miinzer, 83 
Mercenaries, 24 

Metzler, , 198 

Miracle, a pretended, at Berne, 

30-33 
Monks burned for a false mira- 
cle, 33 (see priests) 
their immorality rebuked 
by a civil ordinance, 29 
Morgarten, battle of, 17 
MiiUer, Hans, 131 
Miiller, John, the abbot, 29 
Miiller, John (or Hans), of 
Medikon, 209, 210, 216, 
note 
Miinzer, Thomas, 83 

affiliates with the Zwickau 

prophets, 84 
author, probably, of the 

Twelve Articles, 89 
his aims social and political 

chiefly, 89 
meets Oecolampadius, 89 
Melanchthon on, 83 
ordered to leave Miihlhau- 

sen, 88 
preceded Luther as a re- 
former, 83 
reforming work of, 84 
Myconius, 48, 106, 150 

"MUNS, faithless and immoral, 

29, 30 
Nuremberg, 25, 53 

QCKENFUSS, Agtli, 162 

Ockenfuss, Hans, 85 
Ockenfuss, John, 161 
Oecolampadius, 51, 89 

advises the Council at Basel 
to proceed against the 
Anabaptists, 204 
beseeches the clemency of 
the judges, 212 



discusses infant baptism 
with Blaurock, 203 

discussion on infant baptism 
with Hubmeier, 133-136 

his works translated by 
Ludwig Hetzer, 194 

kindly receives Hetzer, 194 

letter from Hubmeier, 15, 
112 
Oeconomus, Sebastian, 215 
Osgood, Dr. Howard, obliga- 
tions of author to, 14 

on facilities for immersion 
at St. Gall, 117 

on immersion at St. Gall, 
117, note 

reply to Dr. J. P. Thomson, 
10 
Ott, Michael, 215 

PEASANTS' WAR, causes of 
61 sq. 
not engaged in by the Ana- 
baptists, 110 
Zimmerman's history of, 
61, note 
Pelt, Hans, 83 
Pfister, Ulrich, 27, note 

Phistermaier, , 214 

Planta, on the results of the 
Reformation in Switzer- 
land, 217, note 
Polt. See Eberli, Hippolytus 
Priests, illiteracy of, 28 
immorality of, 26, 29 
married, 27 (see monks) 

REFORMATION, the, influ- 
ences preparatory to, 21, 
34 
results of, in Switzerland, 
216, note 

Kegel, Anna, 196 

Regel, George, 196 

Rein, Andrew, 95 

Rein, Heini, 162 

Reublin, William, assails the 
payment of tithes, 61, 63 
banished from Zurich, 97 



INDEX. 



229 



baptizes Hubmeier and 

others at Waldshut, 112 

denounced as a heretic and 

dismissed from Basel, 43 
his arrest and imprison- 
ment, 78 
his excommunication, 116, 

note 
preaches against infant bap- 
tism, 77 
settles at Wytikon and is 
publicly married, 50 
Reuchlin at Basel, 21 
Rieman, Henry, imprisoned, 
167,177 
martyrdom of, 192 
Rififerschwyl, pastor's opinion of 

infant baptism, 77 
Roggenacher, Anthony, 161 
Rollenburtz, Huldreich, 189 
Roman Church established in 
Switzerland by Gallus, 20 
its corruptions, 24 
Rothman, Bernhard, 92 
Roust, Max, presides at First 

Zurich Discussion, 51 
Ruti, cloisters at, attacked by 
peasants, 129 

gAMSON, Bernard, and his 
sale of indulgences, 34 sq. 
excluded from Zurich, 38 

Sattler, banished from Zurich, 
142 
his death by torture, 142, 
note 

Schad, George, 131 

Schaffhauseu, added to the Con- 
federation, 18 
represented by Hofmeister 
at First Discussion at Zu- 
rich, 51 

Schaufelberger, Jacob, 162 

Schmid, Erasmus, 27, note 

Schmid, John, 27, note 

Schwytz, in league with Uri and 
Unterwalden, 17 

Soleure added to the Confedera- 
tion, 18 



Spillmann, Elsi, 182 

Spires, Imperial Edict of the 

Diet of, 216 
Stahelin, George, 27, note, 215 
Starck on the steadfastness of 
certain Anabaptists un- 
der persecution, 205 
Stein, JacoD de, 3G 
Steiner, Werner, 27, note 
St. Gall, success of the Anabap- 
tists in, 117 
Anabaptists persecuted in, 
129 
Strasser, Gebhart, 131 
Strauss, Jacob, 86 
Stubner, 92 
Stumpf, Simon, 26, note, 50 

assails the payment of 

tithes, 62, 63 
at the Second Zurich Dis- 
cussion, 69 
banished from Zurich under 

penalty of death, 176 
dismissed from his pastorate 

and banished, 73 
his doctrine of a converted 
church membership, and 
of the supreme authority 
of the Bible, 73 sq. 



TECK, Ulrich, 132, 142 

Tell-Legend, the, its anti- 
quity, 17 

Teufen, Anabaptist success in, 
119 

Thermopylae of Switzerland, the 
17 

Thomam, Rudolph, 99 

Thompson, Dr. J. P., on Ana- 
baptists of Germany, 10 

Trachsel, Balthasar, 27, note 

Truchsess, 209 

Twelve Articles, the, 89 

Twinkler, the Abbot, 29 

TILIMANN, AVolfgang, his bap- 
tism, 104, 204 
labors at St. Gall, 117, 128 



230 



INDEX. 



martyrdom of, at Waldsee, 

209 
Unterwalden, leagued with Sch- 

wytz and Uri, 17 
Uri, leagued with Schwytz and 

Unterwalden, 17 

yADIAN. See Watt, Dr. J. von 
Valais, ignorance of the clergy 
in, 23 
Vonwiler, Winbrot, 162 

"\YAGNEIl, Jacob, 55 

Waldsee, martyrdoms at, 209 
Waldshut, Anabaptists' success 
in, 111-113 
appeals for help in defense 

of the truth, 81 
falls into the hands of Aus- 
tria, 152 
Watt, Dr. Joachim von, (Va- 
dian), 45 
writes to G-rebel, 93 
opposes the Anabaptists, 

127 
mss. at St. Gall, 88 
Weesen, Bernard, on the mar- 
tyrdom of Winkler, 211 
Weiss Bernard, 50, note 
Weniger, Martin, 215 
Westerburg, Dr. Gerhard, 91 
Whitney, Prof. W. D., on a 
question of translation, 
105 
Wiesendanger, Jacob (Cepori- 

nus), 75 
Winkler, Conrad, his martyr- 
dom. 210 
Wissenburger, Wolfgang, 136 
Wittenbach, Thomas, theologi- 
cal professor at Basel, 22 

7ELLER, Jacob, magistrate, 
196 

Zimmermann, extract from his 
General History of the 
Great Peasants' War, 61, 
note 

Zofingen, discussion at, 214 



ZoUikon, Anabaptists imprison- 
ed at, 101 
Zug joins the Confederation, 18 
Zurich, Anabaptists sorely per- 
secuted, 209 

discussion on infant bap- 
tism, 137-141 

first discussion at, 51 

images broken, 65 

infant baptism publicly dis- 
cussed, 94, 95 

joins the Confederation, 18 

mandates of the Council 
prohibiting Anabaptism, 
144-146 

order rebuking the immo- 
rality of the monks, 29 

raises an armed force for 
the assistance of Christian 
brethren at Waldshut, 82 

repels the Monk Bernard 
Samson, 38 

the Council requires parents 
to have their children 
baptized under penalty of 
banishment, 97 

Second Discussion, 67 
Zwick, John, his account of 
Ludwig Hetzer's last mo- 
ments, 198, 200, 201 
Zwingli, a teacher at JBasel, 23 

at the First Zurich Discus- 
sion, 51 sq. 

defends infant baptism, 122 

denounces the sale of indul- 
gences, 35 

discussion with Blaurock, 
161 

growing breach between 
Zwingli and the radicals, 
75 sq. 

has an interview with Hub- 
meier, 153 

killed at the battle of Cap- 
pel, 212 

lectures on Matthew's Gos- 
pel, 40 

letter asking permission for 
priests to marry, 26 



INDEX. 



231 



letter to Peter Gynorans, 

154 
principle of doctrine and 

practice, 50 
public discussion of infant 

baptism in Zurich, 137- 

141 
reply to Hubraeier's tract 

Concerning the Christian 

Baptism of Believers, 140 
stricken with " the great 

death," 41 



tract denouncing the radicals 

by, 93, 106 
tract on the Mass-Canon 

by, m 
transferred from Einsideln 

to Zurich, 38 
view of infant baptism by, 

76,97 
Vom Touf, Widertoiif, und 

Kinderiouf by, 121 






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